菩提道次第广论手抄稿:旧版第七十八卷A面
（手抄稿 第十册 p181）[00:03]
分成功我跟你，分成功我、你、他，只是如此，这东西并没有我们一向误解的这个“我”在。这个就是对治的，我们真正的修学佛法的中心就要明了这个，就要明了这个。[00:25]
p. 181 (5)
Therefore, its antithesis is the reifying view of the perishing aggregates, the conception of a self in persons." Along with this interpretation, which sees ignorance as a misapprehension of the meaning of reality,
【此相违者，谓补特伽罗我执萨迦耶见。】
那么反过来，它—“明”所对治的，换句话说“无明”是什么呢？跟它相违的是什么呢？就是在这个补特伽罗上头—补特伽罗是什么？就是这个五蕴，就是这个东西—不了解的就把它看成有“我”。然后呢这个无明是什么？因为无明就不认识它，把它看成功有一个东西，叫萨迦耶见。“萨迦耶见”我们平常翻成功我、我所见。哦！看见这个，明明是个五蕴哪，就看成功我、我所。前面已经解释过了，在这个四谛当中，烦恼第六 (p182) 个，萨迦耶见当中，说“坏聚见”，这个。[01:18]
【此乃法称论师所许。】
上面这个说法是法称论师说的。[01:24]
there is a second view, held by the scholar Asańga and his brother Vasubandhu, who assert that ignorance is merely confusion about the meaning of reality. In brief, they say that ignorance is a mind that does not know its object, but also that it is not a misconception.
【无着论师兄弟，则许倒执实义蒙昧实义二中后者，】
另外一派呢？就是无着菩萨，“无着论师兄弟”，就是无着菩萨跟世亲论师所说的。他们观点不一样，什么？“倒执实义，蒙昧实义”，说真实义当中，前面有一个倒执，你把它执着、颠倒了；还有一派呢，说对这个实际上的意义啊，你不了解。那么无着菩萨所认以为的，这个无明是什么？对真实的意义你不了解，不了解它。因为不了解，产生了误解；产生了误解，所以你有执着。所以这是两者喔！那么法称论师呢，就对于这个“执着”那一点上来解释无明；然后，无着菩萨呢，就对于你“不了解”那一点上面解释这个无明。[02:30]
所以它现在呢，本论就把不管哪一家，把这个无明的行相，统统说得清清楚楚。前面在这个四谛当中，大家还记得不记得？说许有无明跟萨迦耶见是两个的那么怎么办，如果 (p183) 不许是两个的怎么办，这个地方也说得明白。所以你两者都清楚了以后，那对这个行相就完全了解，是一点不会含糊，一点不迷糊。正确地认识了，那么那个时候的对治、修习的方法，自然也百分之百地正确。[03:11]
【总谓邪解未解二心之中，为未解心，】
总之的话，或者是错误的，或者是不了解，喏，这地方就指说不了解它。[03:24]
However, Dharmakīrti on the one hand, and Asarga and Vasubandhu on the other, are alike in asserting that the wisdom that knows selflessness is the principal remedy for ignorance.
【然此相违能治上首，则同许为觉无我慧。】
尽管对无明的本身解释有两派不同，它好在什么呢？能对治它，恰恰相反的，主要的—就是“上首”，就是根本—他，共同他，这个论点、这个说法共同的，什么？“觉无我慧”。不管你前面的认以为这个补特伽罗上面，是不真实地了解它，或者是补特伽罗上执有什么，但是针对着前面这个无明，对治它的方法上面，同样地一样。这两派说：哦，原来我了解，这个里边哪，并没有一个我所以为的“我”在，这个是两派共同的；因为这样，所以修的道也是共同的。[04:26]
那么为什么这个地方要引用呢？实际上就是当年印度各主要的传承当中，这法相宗是 (p184) 解释得最清楚，而这个无着论师跟法称论师都是法相宗的大师，这样，所以他把法相宗的最主要的内涵都说出来。实际上从这地方我们也了解，如果说我们以后真正要想修学谈论的以外，也绝对不能离开这个题目来谈。离开这个题目来谈的话，你就跑到错路上去了，跑到错路上去了。[05:05]
Asanga's《Compendium of Knowledge》 states that there are two types of confusion: confusion about karma and its effects, and confusion about the meaning of reality. Through the first you accumulate compositional activities for rebirth in miserable realms; through the second you accumulate the compositional activities for rebirth in happy realms.
【又此愚蒙，《集论》中说略分二种，谓业果愚及真实义愚，初能招集堕恶趣行，后能招集往乐趣行。】
关于对前面所说的这个“愚蒙”、不了解，或者由于不了解所产生的邪执着，那么这个《集论》当中说，这个错误不了解，还分成功两个类型。这个愚痴分成功两个，一个叫“业果愚”，一个叫“真实义愚”。前面我曾经谈过，现在来了吧！就是这个。这个对于这个无明的行相，我们不了解有两种：一个呢，怎么样由于无明错误地执着了，造业感果的这个道理不了解；还有一个呢，那除了这个造业感果，它为什么这个样，那么真正的内涵是如何呢，这个不了解。第一种，你因为不了解由业感果，所以他要求快乐，不晓得由乐因感得乐果，他就妄求；因为妄求，造错了，造了种种恶业，所以堕落，这一种。那么进一步呢，他，尽管是你了解了，但是真实义还是不了解；因为了解了业感果的道理，所 (p185) 以他造种种善业，于是他往乐趣、得人天，但是是不是跳出轮回，还是没有。这个地方我们应该认识的，这是我们应该认识的。那么这是第一个，是无明支，无明支，这个就是我们平常的认识，也可以说见解，见解。[07:07]
到这个地方要稍微停一下，停一下。平常我们学佛法，主要的叫正知见，正知见，那么正知见最主要的中心根本问题就在这个地方。前面我们曾经说过，有很多人啊现在讲修学佛法，啊！讲空，一点都没错，空故缘起，缘起故空。说有很多人讲了“空”啊，大家都是“都是空的啊，你不要执着啊！”好、好、好！不要执着了，这样。对，一点都没错啊！结果他不要执着是什么呢？戒啊也不要执着，修啊也不要执着，上殿也不要执着，过堂也不要执着；那睡觉，放不下！他欢喜的却放不下，这个不晓得他……。这个一种，往往我们就是错路而不知道，往往是错路而不知道。所以经论上面处处地方都告诉我们，凡是我们真正地了解真实义，换句话说，了解了“空”的话，绝不会不了解这个业感缘起的因果道理，而且越了解得透彻，他在因果的行相上面越注重，就是这样。[08:29]
但是呢实际上这个道理的确是比较深细，我们不是一下容易认识。所以这个祖师等等，一再地告诉我们，我们摸进去的时候，不先一开始讲“空”，而讲什么呢？讲因果缘起的法则，让你产生很深刻的印象，然后你战战兢兢啊不造恶业，那个时候净化了你的罪业。 (p186) 当你慢慢地净化了恶业，然后呢积聚的资粮，心识渐渐明利了，那个时候你才深入地认识，你才有机会去认识，不会产生刚才这种误解，这是我们要特别认识的一点。[09:16]
所以我在这地方，一再鼓励大家，目前配合本论，你们一定要多看这种关于因果轮回实录的，乃至于《贤愚因缘经》等等。把这个因果业感的道理配合，然后使得我们行持步步地远离罪障，然后步步地积聚资粮，这样。一方面使得我们保持人身，乃至于往生有修行的机会，一方面趁这个机会渐渐深入，这个是我们的知见上面，必定应该把握得住的一个原则。我想下面这个我们就“行”那件事情，就再摆在明天再讲，今天就到这个地方为止。[10:20]
今天请翻到181页。昨天我们已经把“无明”，十二缘起当中的无明一支解释了，那么今天呢讲“行”。我们把一支一支的这个内容、定义，先把它说清楚，然后再整个地连贯起来，说这个怎么从前一支，引生到后一支，怎么样地辗转，辗转地流转，辗转地流转。[11:08]
(2) Compositional activity. Compositional activity is karma.
【◎ 行即是业，】
“行”就是什么呢？就是业，就是业。实际上这个通常这“行”是指它的动作的状态来 (p187) 说，“业”就是留下这个影响，它会影响，实际上这是一样东西。平常说我们造业、造业，就是我们造作的时候，那个就是，所以也可以说是一种行为，那么留下来这个影响力量。[11:37]
There are two kinds of karma: nonmeritorious karma, which impels miserable rebirths, and meritorious karma, which impels happy rebirths.
【此有非福业能引恶趣及能引善趣业。】
这个里边分成功两种：一种呢非福业，就是恶业，这个恶业嘛，引我们到恶趣去的；还有呢善业，善业是引到善趣去的。[12:00]
The latter is further divided into two types: meritorious karma, which impels happy rebirths into the desire realm, and invariable karma, which impels happy rebirths into the higher [deities'] realms.
【后复有二，谓能引欲界善趣之福业及能引上界善趣之不动业。】
这个后者这个善业当中，又分成功两部分：一部分是欲界的“福业”，欲界的福业—人、天，这样；还有呢上界的，就是色界、无色界的“不动业”。这个不管是人天，以及色、无色界，这个是善业，这个就是行。第三支，[12:49]
(3) Consciousness. In the sūtras the Buddha speaks about the six types of consciousness. Nonetheless, here the principal consciousness is the fundamental consciousness, according to those who assert that such a consciousness exists, or the mental consciousness, according to those who do not assert this.
【◎ 识者，经说六识身，然此中主要，如许阿赖耶者，则为阿赖耶，如不许者，则为意识。】
“识”，经上说是叫六识身，那么这个六样东西当中，最主要的是什么呢？如果说大乘唯识许有阿赖耶的，就是阿赖耶识；那么小乘它没有这个概念，那么或者不接受这阿赖耶者，那就是意识，六识当中的意识。[13:25]
Further, you become entangled in and accumulate nonvirtuous karma through your ignorance of the fact that the suffering of pain arises from nonvirtue. These latent karmic propensities infuse your consciousness. The consciousness of the lifetime in which this happens is "the consciousness of the causal period,"
(p188) 【此复若愚，从不善业起苦苦果，造作增长诸不善业，此业习气所薰，现法之识者，是因位识。】
这个“因位识”跟“果位识”分开来讲，那么这个是怎么一回事情呢？这是说，我们不了解这个识是什么东西，实际上这个是从无明一路上面来的，那么因为我们不了解，所以有“行”。当你真正行的时候，那个时候我们造种种业的时候，那个一切的行为啊，就留在这个心识当中，留下一个影响力量。那么，所以这个东西，这个习气啊，所以留下来这个影响力量，留下来这个习气，或者留下来这个种子，那个东西就是因位识。[14:39]
如果说你所造的是不善业，为什么呢？因为你不了解一切事情由业感果的这个因果缘起的法则，所以说“此复若愚”。那么你虽然要求乐，可是不了解什么是乐因，所以你造的结果却是苦果。“造作、增长”，这我们都了解了。然后造了这个业以后，这个习气，造的时候它有一种力量，这种力量潜伏在我们的心识当中。这个潜伏在心识当中的力量，将来可以引发生死流转的，这个就是因位识，因位识。在唯识上面我们称它为种子，所谓异熟种子、名言种子之类。[15:43]
p. 182
while that which enters the birthplace in a miserable realm, in the future and in dependence on the causal period consciousness, is "the consciousness of the effect period."
【由依此识，未来世中于恶趣处结生之识者，是果位识。】
(p189) 因为这个当初造的时候留下一个种子，这个是因位识；由于这个，然后它将来如果有特别的因缘又把它策发，策发了以后，将来能够结果的，这个叫“果位识”。所以实际上这个识分二个半支，前面的半支是因位的，后面的半支是果位的。那么怎么情况之下，从因位转变到果位呢？这个在 十二因缘的流转图当中，会有详细说明，详细说明。那么这个时候我们就了解了，原来就是在我们平常起心动念之间，就根据我们平常说，以前、前面说等流心识，当境界现起的时候，我们以什么心识对，造什么，然后呢这个时候就会把因位识变为果位识，这个道理随后再讲。[17:06]
Likewise, due to the power of your confusion about the reality of selflessness, you perceive happy realms to be happy, not understanding that they are actually miserable. Through such misperceptions, you accumulate meritorious and invariable karma. The consciousness of the lifetime in which you accumulate such karma is the consciousness of the causal period," while that which, in dependence on this, enters a happy rebirth in either the desire realm or the higher [deities'] realms is "the consciousness of the effect period."
【如是由于无我真实义愚增上力故，未如实知善趣真苦妄执为乐，即便造集福不动业，尔时之识是因位识。由依于此遂于欲界上界善趣结生之识，是果位识。】
这个同样的道理。前面是由于业果不了解，造的恶业；现在呢，他业果是了解了，但是“业感缘起”的这个缘起的究竟的意义，真实意义，这个平常我们说“空性”，这个道理他不了解。由于对于无我的这个真实义，换句话说，胜义谛当中讲的空性，这个里边并没有真实的我，于这一点事情不了解。由于这个愚痴无明的力量，那么他虽然了解了业感缘起的道理，虽然了解了业感因果的道理，造种种的善业，但是并不了解这个善业感得的这个 (p190) 乐趣，真实来说还是苦的，所以他妄执为乐。那个时候他造的什么？或者造福业，或者造不动业，那就是人、欲界天、色、无色界。那个时候同样地，当现世造的是因位识，将来根据这个会结果的是果位识，这个是第三支。第四支呢，[19:01]
(4) Name—and—form. "Name" is the four [of the five] aggregates that are nonphysical: feeling, discrimination, compositional factors, and consciousness. As for the fifth aggregate, form, if you are reborn in a formless realm, you have no actual form, only the seed of form. Thus, the "form" in the term "name—and—form" applies to any form, such as the fertilized ovum, that is appropriate to any situation other than the formless realm.
【◎ 名色中名者，谓受想行识非色四蕴。色者若生无色，唯是色种而无实色，除此余位羯罗蓝等色，如应当知。】
什么是“名色”，名色一支呢？受、想、行、识，这个不是色。这个是颜色，颜色就是“有对”。平常所谓“对”的话，它有特别的，眼可见、耳可听，然后呢舌可尝、身可触，像这一种东西，那么这个可以表示的，这个有质碍的，像这一种东西，那我们了解的。所以换句话说心法以外的，这一个世间的那些有漏的东西，那就是色（编者按：“那就是名，心”此句疑师口误故删之）。那么说“名者”是这个心法；“色者”，那么就是我们的色法—色、声、香、味、触。如果生在无色界的话，并没有实在的色，而只有色的种子。除了这个以外，所以除了无色界以外，其他的……所谓“羯罗蓝”是什么呢？就是当我们在生死流转当中，新生命刚刚开始的那个时候结出的这个，叫羯罗蓝等，从此以后慢慢地发展长大，有六根，然后变成完全的一个身体，这个叫作色，这个是我们应该(p191) 了解的。所以当结生相续的时候第一刹那，一直等到六根生起以前，那段时候叫名色，名色。那么这个“六处”呢？[21:10]
(5) Six sources. If you are born from a womb, four sources—the eyes, ears, nose, and tongue—are formed through the further development of "name," [that is, consciousness] and the oblong mass of the fertilized ovum into which consciousness initially enters. The physical and mental sources, however, exist from the time of the fertilized ovum—the time of name—and—form.
【◎ 六处者，若是胎生，由其最初识入精血，为羯罗蓝，与名俱增，成眼等四处，身与意处，于羯罗蓝位而有。】
这个“六处”呢，就是从前面这个名色的羯罗蓝开始，胎生，那么就是最初这个识入精血，那个时候结生的一刹那，成功这个羯罗蓝。羯罗蓝另外叫“凝滑”，一团，一个肉团，这滑滑的一个肉团，只是如此而已。那个时候这个肉团，实际上这个色，这个是“与名”，就是心“俱增”。因为由于这个业力的推动，它继续地在增长，继续增长的话，慢慢地就成什么？“成眼等四处，身与意处”，换句话说，眼、耳、鼻、舌、身、意，这个六样东西，那个时候在羯罗蓝位上面慢慢地生起了，慢慢地生起了。[22:14]
实际上这个里边很有意思，所以这个名色我们已经谈到，在前面依四谛流转当中谈到，说投胎进去的一刹那中，一刹那那个时候，他那个色的特质，是什么呢？叫所缘，还有呢所依，实际上呢所执。识缘的地方，就是他所执的地方，譬如说我们眼睛看，嗯！看一个东西，那我们所看的这个境，就是我们所缘的，所缘的；不过那个执的话，就是这个缘哪， (p192) 而有一种强有力执取的力量，否则的话你就说我们只是执，执持所谓。[23:00]
当我们真正投胎的时候，那一个时候，就是那个心识，由于强有力的执取，那个时候的这种状态。因为有他这样执取的状态，所以啊那个父母的精血，本来他所缘的，变成功他的由贪爱而执取。于是那个时候他前面那个心识，就心识本身，永远在刹那刹那地向前推衍，灭了，后面的心识起来了。而后面的心识起来的时候，那个就依他所执的那个精血，那个就是色的部分，羯罗蓝位。[23:45]
所以这个时候产生那个名、色这两者当中，很有意思，这个羯罗蓝跟他那个心识，就两个，所以叫“俱有依”识，这个名色当中，色跟名两个东西，是互相—识，这个心识，去缘、去执另外那个色，那个色就是精血；然后呢，同时他这个精血，又变成他识所依的地方，于是就产生了一个新的生命，这样。那么同样地，还是由于这个业力的推衍的话，那个新的生命慢慢、慢慢地发展了，于是成功这个六处。[24:38]
If you are born spontaneously, there are no such stages, since your sources form simultaneously with your entering rebirth.
【若是化生，结生之时，诸根顿起，无此渐次。】
如果说化生的话，那么当他结生的时候，一刹那都起来了，他不会有这个一步一步地发展，像胎生，经过个月。那么不一定，人是这样，有其他的动物哦，不一定。[24:58]
However, for those born from eggs or for those born from moisture, the explanation is similar to the explanation of those born from a womb, with the exception of the word womb."
(p193) 【卵生湿生唯除住胎，余者悉同。】
还有卵生跟湿生，这个发展过程当中也是一样的。化生是一下顿起的，其他的胎、卵、湿是渐次而来。不过胎生呢，这个渐次来的时候在母胎当中；卵生跟湿生不在，在卵当中，这样的，实际上那个湿生，还是有它的一个膜包在外头的。它这个进行过程当中，还是这样的，先是这个两个名、色，然后业力的增长了，而那个六根渐渐生起，这样。所以说除了住胎，其他的发展过程当中，也都是这个样。[25:44]
This is explained in the 《Levels of Yogic Deeds》.
【是〈本地分〉所说。】
那个是在《瑜伽师地论。本地分》上。[25:48]
This being the case, once nameand-form are established, you have an actual body. When the six sources are established, the experiencer has been created, because the particulars of the body have formed. The five physical sources do not exist in the formless realm.
【由是因缘，成就名色得身自体，成就六处成身差别，是为成就能受用者，五有色处者，于无色中无。】
下面这个什么呢？由于这样的原因，所以名色这个东西啊，就是我们自己的本身，换句话说我们平常说色心、色心，就是这个东西。平常我们讲的我，也可以说单独的一个我，实际上呢“我”这个东西，就是色跟心，再分开来叫作五蕴，那么就是他自己的(p194) 本体。那么这个本质这个东西，如果说细细地分开来说的话，那又分成功眼、耳、鼻、舌、身，这样的不同的几个，所以说六处是成就身的差别。总相、别相，总别之相。[26:47]
所谓总别之相，我们譬如随便说吧！说这个教室，好啰，这个教室是个总相，总共地统统包括在里边。然后我们在教室的时候，哦，这个叫讲台，然后这个叫门窗，这个叫我们坐的椅子，这个叫什么墙壁，这个就是什么？这个教室的别相。所以任何一件事情都是如此，我们说这个寺院，那么这个就是它的总相；然后呢，这个寺院里面，这个是大殿，这个是寮房，这个是大寮，这个是什么，那就是它的别相。[27:29]
所以这个地方的名色跟这个六处，是他的一个是自体的总相，一个是别相。虽然前面、后面，从它的成就过程来说有前后的差别，实际上呢，这个名色跟六处结了以后，一直到你这一生，一直连续下去的，一直连续下去的。所以平常我们经上面说，识缘名色，名色缘识，这个一直到这一生，从开始结生一刹那，到本有消失死有开始，都是这个状态。所以他的本体来说就是名色，他的差别来说就是六处。那么再下面，触。[28:23]
(6) Contact. When sensory object, sensory faculty, and consciousness come together, you distinguish three types of objects—attractive, unattractive, and neutral. The passage where a sūtra says "caused by the six sources" refers to sensory objects as well as consciousnesses.
【◎ 触者，谓由根、境、识三种和合，取诸可意、非可意、中庸三境，说“六处缘”者，亦表境识。】
(p195) “触”，那么再下面一支。什么是触呢？由于“根”跟“境”跟“识”三样东西，碰在一块儿了，那个时候碰在一块了以后所产生的那个一种感触。那个感触本身还并没有辨别的能力，说辨别这个好坏，但是，欸，他感觉到了，感觉到了。这个感觉的，这个能感觉的这个，这一种心理叫作触。[29:18]
78A Commentary
English LR v.1 p.319 (COMMENTARY V1. P13)
It is just that we are classified into me and you, classified as me, you, and him. That's all there is. But this thing has no "self" that we have always misconstrued it to have. This is the remedy. To truly train in Buddhism, the core essence of it is to understand this, to understand this.[00:03]
Therefore, its antithesis is the reifying view of the perishing aggregates, the conception of a self in persons."
Conversely, what does "cognition" remedy? In other words, what is "ignorance"? What is its antithesis? It is about this pudgala. What is this pudgala? It is the five aggregates. It is exactly these things. But because we do not understand them, we mistake them to be the "self." And what is this ignorance? It is because of ignorance that I do not recognize it, thus seeing it as something - this view is called the reifying view of the perishing aggregates. "The reifying view of the perishing aggregates" is normally translated as "the self" or "that which belongs to the self." Oh! Upon seeing this, it is obviously the five aggregates, but we see them as the "self" or "that which belongs to the self." In the section of the four noble truths, the sixth affliction, it is the "reifying view of the perishing aggregates."[00:25]
This was spoken by master Dharmakirti.[01:18]
Along with this interpretation, which sees ignorance as a misapprehension of the meaning of reality, there is a second view, held by the scholar Asanga and his brother Vasubandhu, who assert that ignorance is merely confusion about the meaning of reality.
What is a different interpretation? It is one held by the Asanga Bodhisattva. "The scholar Asanga and his brother Vasubandhu," this is said by the Asanga Bodhisattva and master Vasubandhu. Their viewpoint differs. What is it? "... sees ignorance as a misapprehension of the meaning of reality... ignorance is merely confusion about the meaning of reality." This said that for the meaning of reality, the former one asserts that you have misapprehended, that you have a perverse view of it. The other interpretation said that for the meaning of reality, you don't understand it. So according to the Asanga Bodhisattva's interpretation, what is this ignorance? It is that for the meaning of reality, you don't understand. You don't understand it. It is because you don't understand it, you develop confusion. Once you have produced confusion, you then have misapprehension. Therefore there are two viewpoints! So for master Dharmakirti, he used "misapprehension" to explain ignorance. And then, the Asanga Bodhisattva used a "lack of understanding" to explain ignorance.[01:24]
So now, no matter which interpretation, this treatise clearly explains all of the characteristics of ignorance. In the previous section of the four noble truths, do you still remember that? It explained what it means if you view ignorance and the reifying view of the perishing aggregates as one and what it means if you view the two as separate. This part of the text also explained it very distinctly. So once you understand both viewpoints, you will completely understand the characteristics. There will not be the slightest ambiguity or vagueness. Once you correctly understand it, by then, for the remedies and the way you would train, you will naturally be 100% correct.[02:30]
In brief, they say that ignorance is a mind that does not know its object, but also that it is not a misconception.
In brief, it is either a misconception or a lack of understanding. There, but here it is specifically referring to the lack of understanding.[03:11]
However, Dharmakirti on the one hand, and Asanga and Vasubandhu on the other, are alike in asserting that the wisdom that knows selflessness is the principal remedy for ignorance.
Even though there are two interpretations for the subject of ignorance, what is good about this? The remedy, the direct antithesis, the most important - "the principal remedy" is the root - the argument and interpretation for this is the same. And what does this refer to? It is "the wisdom that knows selflessness." It doesn't matter which way you thought of this from before, either you did not correctly understand this pudgala, or you may have misapprehended this pudgala. However the remedy for this ignorance is the same. Both interpretations said, "Oh, so I understand that within this, there is no such thing as the existence of the 'self.'" This is common between the two interpretations. Because of this, therefore the path of cultivation is the same.[03:24]
So why did the text reference this here? Actually, among all of the main lineages in India, Dharmalaksana explained that the most clearly. And master Asanga and master Dharmakirti were great teachers in the Dharmalaksana School. It's like that. So they had explained the most important contents of the Dharmalaksana School. In fact, through this you can also understand that if we truly want to discuss or train in the future, we can never be apart from this topic. If you stray from this topic, you will have gone down the wrong path, will have gone down the wrong path.[04:26]
Asanga's Compendium of Knowledge states that there are two types of confusion: confusion about karma and its effects, and confusion about the meaning of reality. Through the first you accumulate compositional activities for rebirth in miserable realms; through the second you accumulate the compositional activities for rebirth in happy realms.
With respect to this "confusion," this lack of understanding, or that through this lack of understanding you have produced a misconception, the Compendium of Knowledge explains that for this error of lack of understanding, it is divided into two types. This kind of confusion is divided into two types, one is called "confusion about karma and its effects," and the other is called "confusion about the meaning of reality." I have talked about this before so here it comes now! This is it. In regards to the subjective aspects of ignorance, we have two types of confusion. One is that due to ignorance, we have mistakenly misconceived. Hence we do not understand the principles of karma and its effects. There is another one. Other than karma and its effects, as for why it is this way, the real meaning behind it, you don't understand it. The first one is that even though you do not understand karma and its effects, you still seek for happiness. Since you do not know how to plant a happy cause to produce a happy effect, you will use a wrong approach. Because you have taken a wrong approach, you have created the wrong type of karma. You will have created all kinds of bad karma that will cause you to fall into the miserable realms. This is one type [of confusion]. Further, even though you have understood that, but you still do not understand the meaning of reality. However since you understand the principle of karma and its effects, you will create all kinds of virtuous karma. You will therefore be reborn in the happy realms, to be reborn as humans or deities. But have you escaped cyclic existence? You have not. This is what we should understand. This is what we should understand. So this is the first one, the factor of ignorance, the factor of ignorance. This is our ordinary understanding or you can say it is our view, our view.[05:05]
Up to this point, I need to pause for a while, pause for a while. When we ordinarily learn Buddhism, the most important thing is called the correct view, the correct view. Therefore the most important and fundamental center of the correct view is right here. We have said this previously that there are many people who would now talk about training in Buddhism. Ah! People would talk about emptiness. It is absolutely unmistaken. It is because of emptiness that you have dependent arising. It is because of dependent arising that you have emptiness. There are many people who would talk about "emptiness." Everyone would say, "Everything is empty. You should let go of your clinging!" Fine, fine, fine! We should not be attached. Just like that. That is right, it is absolutely unmistaken. As a result, what clinging did he let go? He decided to let go of ethical discipline, let go of cultivation, let go of going to the main shrine, let go of properly going through the mealtimes. But for sleeping, he could not let that go! Whatever that he liked, he could not let it go. I really don't know... This is one type. We would frequently stray without knowing. We would stray without knowing. Therefore the scriptures and treatises will tell us this on many occasions: for us who have truly understood the meaning of reality, this would mean we have understood emptiness, and therefore we would certainly not lack the understanding of the principles on karma, dependent-arising, cause and effect. And the more thoroughly one understands it, one will place even more emphasis on his practices of cause and effect. It is just like that.[07:07]
But actually, this principle is indeed more subtle and profound. It is not something that we can readily understand. Therefore past masters and so on will tell us time and again that when we figure our way in, they will not begin by teaching emptiness to us. What will they teach us first? They will teach us the rules of cause and effect, of dependent arising to leave a very deep impression. So then you will tremble with fear and place meticulous care to avoid the creation of nonvirtuous karma. At that time, you will purify your sinful karma. Once you have gradually cleared away your nonvirtuous karma and accumulated the collections, your consciousness will gradually become clear and focused. That's when you can delve in depth to understand more. That is why you will have the opportunity to understand without producing the misconceptions explained just earlier. This is the point that we must particularly recognize.[08:29]
Therefore at this point, I want to encourage you all again that in concert with the materials presented by this treatise, you must read more actual documentations of cause and effect, and reincarnation. You can even read The Sutra of the Wise and Foolish and so on. When we're able to use the principles of cause and effect, and karma in conjunction with our studies, this will allow our practice to step away from sins and obscurations. We will accumulate the collections step by step. It's like that. On the one hand, it will allow us to maintain a human form. It may even give us the chance to be reborn in the Pure Land, to have an opportunity to practice. On the other hand, we can use this opportunity to gradually go in depth. With respect to our views, this is a principle that we must grasp. So I think that for "compositional activity," I will explain that tomorrow. We will stop here for today.[09:16]
For today, please open up to 181, page 181 (English text, page 316). Yesterday, for the factor of "ignorance," we have already explained the factor of ignorance in the twelve factors of dependentarising. So for today, we will talk about "compositional activity." We will go through each factor to explain the meaning, the definition. We will first explain what they are and then we will put them all together to explain how one will move from the previous factor to the next factor, and how one passes through, passes through life and death, passes through life and death.[10:20]
(2) Compositional activity
Compositional activity is karma.
What is "compositional activity"? It is karma. It is karma. Actually, "compositional activity" generally refers to the actions. "Karma" is the influence that is left. There will be an influence. Therefore they are really the same thing. We would normally say that we create karma, create karma. That is when we are actually committing them. Hence you can say that is an activity, and it would leave a force of influence.[11:08]
There are two kinds of karma: nonmeritorious karma, which impels miserable rebirths, and meritorious karma, which impels happy rebirths.
This can be divided into two kinds: one is nonmeritorious karma which is nonvirtuous karma. This nonvirtuous karma will lead us to miserable realms. And for virtuous karma, virtuous karma will lead us to happy realms.[11:37]
The latter is further divided into two types: meritorious karma, which impels happy rebirths into the desire realm, and invariable karma, which impels happy rebirths into the higher [deities'] realms.
And the latter virtuous karma, it is further divided into two types. One of which is the "meritorious karma" of the desire realm. This is the meritorious karma of the desire realm which impels rebirths in the human and deity realm. And then to go up even higher, it is the "invariable karma" that impels rebirths in the form and formless realm. Whether it is rebirth in the human, the deity, the form or the formless realm, it would mean you have done virtuous karma. These constitute the factor of compositional activity. The third factor,[12:00]
(3) Consciousness
In the sutras the Buddha speaks about the six types of consciousness. Nonetheless, here the principal consciousness is the fundamental consciousness, according to those who assert that such a consciousness exists, or the mental consciousness, according to those who do not assert this.
"Consciousness," the sutras speaks about the six types of consciousness. Among the six types, what is the principle one? The consciousness-only school of the Mahayana asserts that it is the fundamental consciousness. Hinayana does not have this concept or does not accept the existence of the fundamental consciousness. So then they can assert that the principal consciousness is the mental consciousness among the six types of consciousness.[12:49]
Further, you become entangled in and accumulate nonvirtuous karma through your ignorance of the fact that the suffering of pain arises from nonvirtue. These latent karmic propensities infuse your consciousness. The consciousness of the lifetime in which this happens is "the consciousness of the causal period,"
"The consciousness of the causal period" and "the consciousness of the effect period" are explained separately. So what are these? This is to say that we do not really understand what consciousness is. But actually, this follows from ignorance. It is because we do not understand that we engage in "compositional activities." When you engage in compositional activities, those are the times when you are creating a variety of karma. All these actions will be kept in your consciousness, leaving an influence. So then this thing, this latent karmic propensity is the influence that is left. The latent propensity that is left, or the seed that is left, this thing is the consciousness of the causal period.[13:25]
If you have created nonvirtuous karma, why did you do it? It was because you did not understand that things operate under the laws of karma and its effects, cause and effects, and dependent arising. Hence it said "through your ignorance." Even though you were seeking for happiness, but you did not know what is the cause of happiness. So the result of what you have done brings you the effect of suffering. "You become entangled in and accumulate," we understand what these mean. Once we create this karma, this latent propensity, there is this force at the time of creation. This type of force is submerged in our consciousness. This type of submerged force in our consciousness could bring about cyclic existence in the future. This is the consciousness of the causal period, the consciousness of the causal period. To explain this in the parameters of the consciousness-only school, we would call it a seed. It would be called the fruitional seed, or the conventional valid cognition seed.[14:39]
while that which enters the birthplace in a miserable realm, in the future and in dependence on the causal period consciousness, is the "consciousness of the effect period."
Since this seed was left from that action, this is the consciousness of the causal period. From this, if there are special conditions which would nurture it, nurture it, this will produce an effect in the future. This is then called "consciousness of the effect period." Therefore, in truth, this consciousness is divided into two half factors. The first half is the causal period. The second half is the effect period. So how would one shift from the causal period to the effect period? When we talk about the diagram of the twelve factors of dependentarising, we will explain this in detail, explain this in detail. So at this time, we should understand that this is in our usual arising thoughts. Based on what we have spoken earlier, we have talked about the causally concordant consciousness. When a sensory object appears, what is our consciousness as we face this object? What kind of karma would we create? This is the time when we will transform the consciousness of the causal period into the consciousness of the effect period. I will explain this principle later.[15:43]
Likewise, due to the power of your confusion about the reality of selflessness, you perceive happy realms to be happy, not understanding that they are actually miserable. Through such misperceptions, you accumulate meritorious and invariable karma. The consciousness of the lifetime in which you accumulate such karma is the" consciousness of the causal period," while that which, in dependence on this, enters a happy rebirth in either the desire realm or the higher [deities'] realms is "the consciousness of the effect period."
This is the same principle. Earlier, it was because of your lack of understanding of karma and its effects that you create nonvirtuous karma. But now, even though one understands karma and its effects, but the ultimate meaning of dependent-arising behind "karma and dependent-arising," the reality as in "emptiness" that we normally speak of, he does not understand this principle. The reality of selflessness, in other words, the emptiness as explained in the ultimate truth explains that there is no true self. It is this that one does not understand. And due to the power of this confusion, after one has understood karma and dependent arising, after one has understood karma, cause and effect, one will create all sorts of virtuous karma. But he does not understand that the happy realms brought forth from the virtuous karma are indeed still suffering. So he will mistakenly see them as happiness. What type of karma would he create at this point? He would either create meritorious karma or invariable karma. These would mean rebirth in the human, the desire deity realm, the form and formless realms. Similarly, what they create in this lifetime is the consciousness of the causal period. Based on this, when it produces the effect, it will be the consciousness of the effect period. This is the third factor. The fourth factor,[17:06]
(4) Name-and-form
"Name" is the four [of the five] aggregates that are nonphysical: feeling, discrimination, compositional factors, and consciousness. As for the fifth aggregate, form, if you are reborn in a formless realm, you have no actual form, only the seed of form. Thus, the "form" in the term "name-andform" applies to any form, such as the fertilized ovum, that is appropriate to any situation other than the formless realm.
[instead of using the fertilized ovum here, the Chinese text uses the term "kalala" which is the human embryo during the first seven days.]
What is "name-and-form," the factor of name-and-form? Feeling, discrimination, compositional factors and consciousness - these are nonphysical. For form and color, having form and color would mean "that which is perceptible and capable of offering resistance." In general, when we say "perceptible and capable of offering resistance," this special condition means you can see it with your eyes, hear it with your ears, taste it with your tongue and come in contact with it with your body. It is things of this sort. It is perceptible and offers material resistance. It is this type of thing. We can understand this. Therefore, in other words, other than the phenomena of the mind, the contaminated things in the mundane world would constitute form. Thus "name" refers to the phenomena of the mind. "Form" refers to the phenomena of the form – form, sound, smell, taste and contact. If you are reborn in a formless realm, there is no actual form but the seed of form. Other than this, other than rebirth in a formless realm, all the others...this so called "kalala," what is that? It is that when we whirl in cyclic existence, when a new life first begins, it is called kalala. From then on, it will gradually grow bigger to develop the six sensory faculties and finally becoming a complete body. This is called the form. This is what we should understand. Therefore from the first moment when one takes rebirth until the six sensory faculties develop, this is called name-and-form, name-and-form during this period of time. So what are the "six sources"?[19:01]
(5) Six sources
If you are born from a womb, four sources—the eyes, ears, nose, and tongue—are formed through the further development of "name," [that is, consciousness] and the oblong mass of the fertilized ovum into which consciousness initially enters. The physical and mental sources, however, exist from the time of the fertilized ovum—the time of nameand-form.
The "six sources" begin from the earlier name-and-form, this kalala. If you are reborn from a womb, when the consciousness initially enters the oblong mass of the fertilized ovum, the very moment that you take life, that is when this kalala is formed. Kalala is also called "congealed slime" [in Chinese]. It is a mass, a mass of tissue, a slimy mass. That is all there is. At this time, this mass of tissue, actually for this form, there will be "further development of "name," [that is, consciousness] and the oblong mass of the fertilized ovum into which consciousness initially enters." By the force of the karma, this will continue to grow. When it continues to grow, it will gradually form what? "...the eyes, ears, nose, and tongue...the physical and mental sources," in other words, your eyes, ears, nose, tongue, physical, consciousness, these six things will gradually develop from the kalala, gradually develop from the kalala.[21:10]
Actually, this is very interesting. We have already talked about this name-and-form. According to the four noble truths discussed earlier, at the moment when you take life, at that very particular moment, what is the function of the form? It is the object in focus, or the basis, or in fact, that which you have become attached to. The object to which the consciousness focuses upon is that which the consciousness is attached to. For instance, when we look with our eyes, hmm! Say we are looking at something. This object that we're looking at is the object that we have focused on, the object that we have focused on. However for this kind of attachment, it is a type of focus that has a potent clinging power. Otherwise, it would be a normal type of clinging or grasping.[22:14]
When we actually take rebirth, at that time, it is a state in which the consciousness clings potently on to the object. It is because of this type of clinging tendency that turns one's focus of the oblong mass into an attachment and ultimately a clinging. Therefore the earlier consciousness, the consciousness itself is always moving forward moment by moment. Whenever the former consciousness ceases, the latter consciousness will arise. When the latter consciousness arises, the fertilized ovum that the consciousness has clung onto becomes the form part. This is now a kalala.[23:00]
Therefore at this time, when the name and the form are developed, it is very interesting. The kalala and the consciousness, these two, hence it is called a consciousness that has found a basis. In the name-and-form, between the name and the form, there is a mutual relationship. The consciousness will focus, will cling onto the form. The form is the fertilized ovum. And then, at the same time, this fertilized ovum will become the basis for the consciousness and further develops into a new life. It's like that. Similarly, it is still due to the karmic force that this new life will slowly, slowly develop. Hence you will have the six sources.[23:45]
If you are born spontaneously, there are no such stages, since your sources form simultaneously with your entering rebirth.
If one is born spontaneously, then when he takes rebirth, everything happens all at once. There will not be this kind of step-by-step development like a womb birth that will take up to ten months. So it is not certain. It is like this for people. There are other animals where this may not be the case.[24:38]
However, for those born from eggs or for those born from moisture, the explanation is similar to the explanation of those born from a womb, with the exception of the word "womb."
Actually for those born from eggs or from moisture, their development is the same. For those born spontaneously, this happens all at once. For those born from the womb, those born from eggs, and those born from moisture, it is a gradual process. However, for those born from the womb, this gradual process occurs inside a mother's womb. But for those born from the eggs or moisture, it is inside the egg. Actually, for those born from moisture there is still a membrane on the outside. So the development is still the same. There will initially be the name and the form. Then by the force of the karma, it will grow. The six sources will gradually develop. Like that. Therefore not only is this true for the womb birth, all the other developments are the same.[24:58]
This is explained in the Levels of Yogic Deeds.
This is explained in the Levels of Yogic Deeds.[25:44]
This being the case, once name-and-form are established, you have an actual body. When the six sources are established, the experience has been created, because the particulars of the body have formed. The five physical sources do not exist in the formless realm.
So what is this next? It's because of this that this name-and-form is actually us. In other words, when we normally say the form and the mind, the form and the mind, it is this thing. The self that we would ordinarily speak of, you can say that it is this one self. But actually, this "self" consists of the form and the mind. They can be further divided into the five aggregates. This is the physical body of oneself. Based on this, if you want to distinguish the particulars, then you can divide them into eyes, ears, nose, tongue, and the body, separately. Therefore the six sources are the particular characteristics of the body. These describe the general and the particular characteristics of the body, the general and the particular characteristics.[25:49]
In regards to the general and the particular characteristics, let us just use any example! Let us use this classroom. Alright, classroom is a general characteristic of this room. It includes everything inside. But once we are in this classroom, oh, this is called the podium. That is called the door and the window. This is the chair that we sit on. This is called the wall. And this is something else? These are the particular characteristics of the classroom. This is the same with everything else. When we talk about this temple, that term is a general characteristic of it. And then, inside the temple, this is the main shrine. That is the dormitory. That is the kitchen. This is something else. These are the particular characteristics.[26:47]
Therefore for the name-and-form and the six sources, one is the general characteristic and the other is the particular characteristics. Even though as it progress from the earlier to the later stages, there seems to be a time difference in their development. But in fact, once name-and-form and the six sources are developed, they will continue to exist for your entire life. They will continue to exist, will continue to exist. Therefore in the sutras, it would ordinarily say that the consciousness will focus on the name-and-form or that the name-and-form will focus on the consciousness. These will continue to exist for one's entire life. From the moment that one takes life until the prior time ends and the moment the death state appears, this is the condition that one is in. Therefore, the general substance of a being is the name-and-form and the particulars are the six sources.[27:29]
6) Contact
When sensory object, sensory faculty, and consciousness come together, you distinguish three types of objects - attractive, unattractive, and neutral. The passage where a sutra says "caused by the six sources" refers to sensory objects as well as consciousnesses.
"Contact," this is the next factor. What is contact? It is when "sensory object, sensory faculty, and consciousness" all come together. When they come together, this will produce contact. This contact does not have the capability to tell whether it is pleasant or painful. However, eh, one has become aware of it, has become aware of it. This awareness, the mental state of this type of awareness is called contact.[28:23]
Therefore, when it says, "'caused by the six sources' refers to sensory objects as well as consciousnesses." These six, these six sources were mentioned earlier. What the six sources refer to will be the objects and the consciousness as well. These are incorporated. This also explains that, in fact, why do we say "caused by the six sources"? That is because this particular factor is developed through the coming together of all three things. It is that the six sources have brought together the object and the consciousness. The six sources are the six sensory faculties. So, the sensory faculties have brought them together and induced this particular factor.[00:10]