菩提道次第广论手抄稿:旧版第七十九卷A面
（手抄稿 第十册 p217）[00:07]
前面生这个果叫“所引”。后面这个叫作“能生因”，那么果呢，叫“所生果”。前面这个所引的果，这是种子，并不苦；后面所生的这个果，是现行苦，是苦。所以这个两个因果之间有这样的差别。在我们的起心动念当中，到那个时候你用上了，就了解得清清楚楚。所以我们现在眼前很多东西，这明明是苦的，但是我们感受不到，然后呢拼命去集那个因，等到你感受得到就来不及啦！这个里面有这样的两重辗转关系，所以我们必定要了解说，喔！现在你这个一念哪，虽然感受不到苦，可是这个正是苦的因，使得这个苦的种子策发，将来感苦果的就是它。那么你对这个有个正确的了解了以后，那个时候你就会努力去修行了。继续下去。[01:32]
Moreover, the two cycles of cause and effect were presented for the sake of demonstrating that the effect—taking rebirth—has two causes:
【又为说明果之受生有二种因，】
同样的，这个道理刚才前面已经说明了，这个果生起的时候有两种原因。[01:45]
p. 184
projecting causes and causes that actualize what has been projected [by the projecting causes].
(p218) 【谓能引因及此所引生起之因，故说二重因果。】
果的生起有的时候，一个是“能引因”，一个是生起的因，所以说两重因果，所以说两重因果。那么[02:05]
The《Levels of Yogic Deeds》 states the reason for this: Given that the factors of birth and aging-and-death and the group of factors beginning with resultant period consciousness and ending with feeling are phenomena with shared characteristics, why have they been taught to be of two types?
【如〈本地分〉云：“问：识等至受及生老死，若是杂相，何故说为二种相耶？】
说，从识到受，这个就是……“及生老死”，这个就是苦相、苦相。就是我们现在分成功惑、业、苦—无明、爱、取三支是惑，是无明相；行跟有是业；然后呢识、名色、六入、触、受、生、老死这个支是苦相。这个苦相就是杂染的，不同的各式各样，那么为什么你要把它分开来说呢？[02:59]
This is done (1) in order to demonstrate the different characteristics of things that bring suffering and (2) in order to demonstrate the distinction between projection and actualization.
【答：为显苦相异故，及显引生二差别故。”】
虽然同样的是“苦相”没有错，可是一个是种子位的，现在不苦，前面说过了；一个呢现行位的，现在就是苦。所以它同样虽然是苦，是杂染的，但是这个两个行相不一样的，第一点。还有呢它这个生果的次第，的的确确有不同的，一个是“引”，一个是“生”，先把这个辨别清楚。[03:37]
And also: Among the factors, how many are both included within truie sufferings and become sufferings in this lifetime? There are two: birth and aging—and—death.
(p219) 【又云：“问：诸支中几苦谛摄，现法为苦？答：二谓生及老死。】
这个容易。[03:48]
How many are just included within true sufferings and will only become sufferings in the future? The ones that are dormant—the group of factors beginning with [resultant period] consciousness and ending with feeling.
【问：几苦谛摄当来为苦？答：识乃至受诸种子性。”】
就是上面已经说过的。[03:56]
Therefore, the two factors of (1)Craving, which is an actualizing factor, and (2)feeling, which gives rise to this craving, are not in the same sequence of dependent arising. The feeling that gives rise to craving is an effect of some other sequence of dependent-arising.
【是故能生之爱与发爱之受，二者非是一重缘起，发爱之受，乃是余重缘起果位。】
这个一句话，就是我们修行的根本在这里了，修行的根本在这里。所以这地方说“能生之爱与发爱之受”，这十二支当中，受的因缘所以爱，那么爱哪里来的？因为前面有了受、感受，啊！觉得个感受是可爱的，然后你就爱着；那个感受使你不舒服的，然后呢你就排斥，是乖离爱；还有一种叫舍受。这个两样东西彼此间有密切的关系，可以说紧紧地不相分离。欸，妙了！虽然紧紧地不相分离，“两者非是一重缘起”。嘿嘿，这个就很有趣！它种种的因果缘起的流转过程当中来说，它并不是在一重缘起当中，是两重缘起当中的。[05:05]
哪两重缘起呢？就是前面这个无明、行、识，是“能引”之因，这个因，对不对？由于这个因而引发名色、六处，然后呢触、受，这个是“所引”的果，这是第一重 (p220) 缘起，到受为止，到受为止，到这一个地方为止。第二重缘起呢？是爱、取、有，为“能生”之因，能生之因。那么引发的是什么呢？“所生”的是什么呢？生、老死。由于这个爱、取、有为因哪！然后引发生、老死那个果，这第二重缘起，不是一重缘起。[05:57]
既然不是一重缘起的话，中间这个关键在什么地方，我们找出来。喏，真正的流转生死，就是不晓得这个关键。然后呢你了解了这个关键，切断的地方也从这个地方，这个地方切断，行了！所以当这个关系你了解了以后，你照着它去做的话，那么证的果，说一个利根的小乘，叫缘觉。如果万一我们没有这么聪明，那佛告诉你这个受是苦哇！实际上受呢，就是我们现法，眼前一切都是受。为什么眼前会受啊？到现在为止我们大家都了解了，原来我以前造的种种的业呀，你造了这个业嘛当然现在感得这个东西，你有这个感受啊！这不是很清楚吗？一重因果对不对？就是以往你造了那些，所以现在有这个感受，就如此而已！[06:59]
在这个感受上面，你又起种种贪着，告诉你呀！这是错的。嗯，好，你到此为止，挡住了！如果说你到那时候，到此为止挡住了，不跟无明、触相应的这个受。你认得了所以生爱是因为无明，现在你认得了，不再生起无明的话，这个爱就不生起。为什么呀？原来这个都是业感缘起—空，就是这么一个道理。所以下面你正确认识了以后， (p221) 这个不再无明相应。无明是什么？就是惑嘛！所以细的地方，或者是说，内在的是无明，因为你不认识，所以生起种种的爱着等等；那么认识清楚了以后，那个就不生了，挡在那里。挡在那个地方的话，它这个就不会再引发生死，这个它重要的关键。[07:58]
所以说，如果说我们自己没有力量能够辨别得很清楚，信得过佛讲—佛告诉你受是苦，苦的嘛固然是苦，快乐的也是苦，是因为这样的关系，所以不苦不乐它还是苦。那怎么办哪？哦，你赶快努力啊！这个时候把生死切断掉了，把生死切断掉了！所以这一个地方他只是说明这个，所谓“支分略摄”的这个道理，支分略摄的这个道理。那么下面呢，就讲：[08:40]
Projecting and being projected should be understood by way of four considerations:
【◎ 四相当知能引所引，】
这个里边，前面我不是说吗，引跟生，那么引就是能引所引，能生所生。这一个里边先把文字念一遍，很容易地念一遍，念完了一遍，我下一堂课就解释那个流转，生死流转图。[09:03]
1) What has been projected? The four-and-a-half factors beginning with resultant period consciousness and ending with feeling have been projected.
【一何为所引，谓果位识乃至其受，共四支半。】
上面说的是四支，实际上呢，果位识也在这里，前面已经说过了。[09:15]
2) What has done the projecting?
(p222) 【二以何而引，】
什么东西引的呢？[09:19]
Compositional activity, which is dependent on ignorance, has done the projecting.
【谓依无明之行。】
就是无明、行，就是这样，这个是能引的。[09:27]
3) How has a projection occurred? Projection has occurred by means of latent karmic propensities being infused in the causal period consciousness.
【三如何而引，谓于因位识中薰业习气之理。】
怎么个引法呀？那么在因位识，就是无明、行，当行的时候，就有一种力量熏习在里头，这个是一个因位的识，那熏业的习气，然后呢它就引发。[09:48]
4) "Projected" means
【四所引之义，】
怎么会引的呢？怎么会把这个能引的这个因哪，引成功呢？[09:59]
having created the effects [resultant period consciousness, name-and-form, sources, contact, and feeling] conducive to actualization once the actualizers, such as craving, are present.
【谓若遇爱等能生，堪能转成如是诸果。】
所以这个能引、所引有这样的四个状态，我们要了解的。现在我只把那个文字说一下，文字说了一下，刚才已经说过了，那十二流转图你清楚了，这个完全了解。[10:22]
The actualizers and the actualized should be understood by way of three considerations:
(p223) 【三相当知能生所生，】
在第二重因果“生”当中，有三个行相。[10:30]
1) What does the actualizing? It is done by grasping, which is caused by craving.
【一以何而生，谓以爱缘取。】
这个什么样会生的？喏，因为爱缘取，所以会。[10:44]
2) What is actualized?
【二何为所生，】
生起的是什么？[10:46]
Birth and aging-and-death are actualized.
【谓生老死。】
如何生哪？[10:48]
3) How does actualization occur? Actualization occurs by means of the empowerment of the latent karmic propensities that were infused in consciousness by compositional activity. Vasubandhu, in his Explanation of the Divisions of Dependent-Arising, took the factor of birth as the only actualized factor and then taught aging-and-death to be the faults of these factors of projection and actualization.
【三如何而生，谓由行于识，所熏业习润此堪能令有大力之理。《缘起经释》中，以生一支为所生支，老死则为彼等过患。】
生是“所生”；老死，生了以后的过患。[11:10]
(p224) 【由是由愚业果无明起不善行，于识熏建恶业习气，令其堪成三恶趣中果时之识乃至于受。】
由于这一个道理，前面不了解这个业感果这一个，那么由于这一种道理，无明哪，这个道理不明白，起了种种恶业，“不善行”就是恶业。那么在这个识当中熏了这个恶习气，于是就将来这个转成功果位当中的受等等，换句话说，恶趣当中的这个果报。[11:57]
【次以爱取数数润发，令彼业习渐有势力，于当来世恶趣之中感生老死。又由愚无我真实义无明，起欲界摄戒等福行，及上界摄奢摩他等诸不动行，于识熏习妙业习气，令其堪成欲界善趣及上界天果位之识乃至其受。次以爱取数数润发，令其业习渐有势力，于当来世诸善趣中，生起生等。如是十二有支，复于烦恼业苦三道，悉皆摄尽。如龙猛菩萨云：“初八九烦恼，二及十为业，余七者是苦。”《稻秆经》说十二有支摄为四因，谓无明种者，于业田中下识种子，润以爱水，遂于母胎生名色芽。】
我在这个地方简单地念一遍，下面一堂课，我先解释，解释完了以后，回过头来再把这个一看，那就清楚了。[13:09]
(p225) 这张图你们可以仔细地看一下，仔细地看一下。这张图有很多一部分，在我们这个书本上是没有的，书本上是没有的。那么不过没什么关系，将来关于这个概念，这个概念你们要把它认识得很清楚。这张图一共分成功好几圈，最里边一个小圈，第二圈、第三圈、第四圈，然后呢外面一个阎罗王抱着它，就这样。[13:48]
在这个最里边的核心当中，它有三样东西，最里边的核心当中有三样东西。哪三样东西？这个一条猪、一条蛇，然后呢一只鸡，这个鸡不一定鸡啦，就是飞禽、家禽之类。现在这张图上面这个一共分成功，这张图上面分成功三圈，它最里边一圈，一条猪，然后呢这个一条蛇、一只家禽，大家嘴巴咬着那前面的尾巴，它前面咬着它。这个三样东西表示什么呢？这个是生死的核心，换句话说，我们整个流转生死凡夫的核心。这核心是什么？贪、瞋、痴。[15:22]
猪代表“痴”，痴就是对实际上的真实状态不知道，实际上的真实状态不知道，这个猪就是代表着愚蠢，第一个它是个畜生。那么为什么畜生，它三样东西都是畜生，用这个来代表呢？因为蛇特别的行相，是“瞋”相特别厉害。它瞋而又能够伤人的话，那就是毒蛇，专门伤人的；虽然那个瞋相，但是不大会伤人，那个是普通的无毒蛇。看起来，喔！这个很可怕的样子，但是呢它实际上的伤人的行为，伤人的心理不强，那就是感得的，但 (p226) 是一定瞋，感得的毒蛇。禽呢？这个淫比较强。反正一般的这个禽类，不管是外面的飞禽以及家禽等等，这个淫欲之念特强。那么总共的就是痴，痴是无明啰！可是那个猪一般来说，就是我们的观察当中，痴相特别重。猪好欢喜洗澡的，它欢喜水喔，但是呢它不管是脏水、清净水，它弄不清楚，反正有水它就去，铿铃匡啷就这样来。这也不知饥饱，不知脏垢，就这样的一副样子。[16:47]
所以这个贪瞋痴三样东西，是辗转循环引生，这个生死的核心！由于这个生死的核心，所以然后呢再轮转生死。这个轮转生死的过程当中，这个叫中阴，这个中间，所以里边那个小圈圈是中阴。那个中阴你们看，这个两个半边，一个半边暗暗的，一个半边是光亮的。暗暗的那个半边，那些人都是头向下的，光亮的那个半边头向上的。我们在讲四谛当中，大家有没有记得，还记得不记得？说这个善趣的中阴身是光亮的，然后呢他向上的；恶趣的中阴身如黑羺光、如黯黑夜，然后头向下的，喏，就是这个，就这个。[17:42]
那么然后那个中阴，再下面就轮转在这个六道当中。那个六道当中，最上面的一个就是天趣，那个天趣，天的旁边是修罗。因为这个天跟修罗互相为邻，所以这个地方，有的地方画六趣，有的是画五趣。那么再下面就是人道，是天、人，然后呢这个地方是畜生道，它畜生道的真正自己安住的地方，是主要的是以大海为主，然后其余的是跟人间是 (p227) 杂处的，这个畜生道。然后呢那个地方就是饿鬼，最下面就是地狱。这个六道当中，每一道的这个右上角都有佛陀在那里，尽管在六道当中，可是这个佛菩萨都在这个地方接引我们。但是他并不在混在这个地方一起，而是站在那个上角上面，他一直在啊，“来啊！”非常慈悲地告诉我们：“你们赶快要跳出来啊！你们赶快要努力啊！”喏，就是这个。[18:55]
最外面一圈，最外面一圈就一共十二个图。那个十二个图我已经写在黑板上了。第一个图是一个瞎子，是一个瞎子，那个瞎子就是“无明”，我先把那个内容讲一下。第二个陶，一个陶工，什么是陶工？就是做瓷器的那个工人哪，就是那个本来是个泥巴，本来也没有什么，挖一点泥巴、弄一点水，铿铃匡啷对一对，然后你做成什么，就做成什么。实际上也不一定陶工啦！就是以那一个时候佛陀时代的，现在我们任何一个人，欸！你捏捏，就像做糖葫芦的那一个人，用一点麦芽糖，捏捏捏捏，捏成功一个什么，捏成功个鸡，捏成功个狗，捏成功喇叭，捏成功什么，你做什么就做成功什么，这样。实际上呢就是我们的“行”，由于我们的这个无明的行，你造了什么业，就造出什么样子来，就这样。然后呢这个时候下面一只猴子，猴子就是“心识”。你造了以后落下来，这个像猴子一样，从那个地方跑到那个地方，那个地方，从这个房子跑到那个地方，这个是猴子。[20:03]
猴子下面呢，是“名色”，名色是一个大海当中一个小船。欸！这个妙了，小船上面 (p228) 你也迷迷糊糊好像有一些人在那里，但是他的确已经生命已经存在了，这样的一个状态就是。再下面呢，就是一座空房子，那个空房子有六个窗子，这个就是“六入”、六入。六入下面的话那就是触，“触”就是一个男女在一起，在睡在那个地方的这个状态。然后呢下面是触，触是什么？一枝箭射在眼睛里面，哦，不是，我想想看哦！触是那个，六入、触、受，对！触是男女的这个在一起，“受”就是那个一枝箭射在眼睛里面。那么下面是爱，“爱”就是那个酒鬼。酒鬼下面，然后再下面取啊，“取”是一只猴子爬在树上摘那个果子，摘那个果子。然后呢再下面，就是有，“有”就是个孕妇，怀孕的一个女人，到 了十月满胎的时候就有。“生”那就是生产的时候。最后呢，“老死”的话，一个人身上背了个死尸，就是这个十二个缘起流转。[21:27]
那么再外面一圈呢，有一位很恐怖的样子，这个是什么人呢？阎罗王，阎罗王就是死主，换句话说。它反正是，喏，对不起，你只要在这个里边哪，就跳不出这样的一个关系，就在这个辗转当中跳不出这么一个关系。这个图的最外面的右上角，那个时候佛陀在那里，佛陀啊，指得一个月亮，佛陀指得一个月亮，这个月亮。佛陀是什么？就是个觉者，他已经跳出这个生死轮回，他告诉我们的，指的就是所指的法，这个是你们在轮回当中热恼、痛苦无比啊，这个月亮是才是真正的—月亮代表什么？两样东西，第一个呢， (p229) 清凉、不热恼，第二个是光明、非无明。哦，是这一个，这个是 十二因缘的。[22:28]
这个左上角，这一张图上面，这个好像是度母还不知道谁，我不知道。我老师告诉我的，这个都有传承的，每一个都有它特别传承的。我老师告诉的，这个左上角那个地方，是一个法轮，是转的法轮。当初本来我在台北讲了以后，他们就要印，我说因为我是个师承老师告诉我的这个，但是呢现在这个左上角这个图，我既然没听说，我不敢肯定。也要去找那个法轮没找到，这没关系，这样，我们大概了解这个图的真正的大概的意思。[23:13]
现在呢，我就把这一个这个图的内涵，来给大家解释一下。我想在这个解释这个图之前，不妨先讲个故事，这个故事后面这个书上面也有的，你们现在也不必看那个书。这个故事是这样的一个故事：[23:38]
说佛世的时候有两个大国，一个大国在菩提迦耶，一个大国在南方。那么这两个大国，国王都非常好，平常他们彼此之间，经常互相礼尚往来。那么有一次，这个南方那个大国的那个国王，送了一样东西，送给那个北方的菩提迦耶那个大王。送的什么？一幅这个刺绣，那个时候刺绣是非常珍贵、非常珍贵。我晓得我们中国古代是以刺绣出名，这幅刺绣是不是中国去，我倒不知道了，反正是精采极了，他们印度平常是找不到的，是一个 (p230) 绝对的珍品。啊！看了很欢喜，他就派一个大臣作为最名贵的礼物，去送给那个北方那个大王。[24:43]
送了以后那个北方大王一看，哎呀！那这个东西这么珍贵，怎么报答他呢？想来想去，想不出什么报答他的办法来。他自己又觉得我是一个大国，平常总是，送他的东西，因为我大嘛，总要比他更大一点。今天哪，他送了我这么好东西，我怎么回报他？那么请那个大臣商量，那个大臣当然谁也想不出来，说：“欸，佛陀是一个最了不起的一切智者，我们何不问问佛陀呢？”说“好啊！”那有人跑得去问佛陀了，佛陀就叫人画了那么一张这个图，就画这个图。那么画了这个图，然后呢叫他说这个最珍贵。因为他们是信佛的，所以非常高兴就拿了这张图，送给那个南方的这个国王，送给那个南方的国王。[25:42]
还没有送去之前，就派一个大臣先去说，说：“哎呀！我们这里承蒙你送给我们这样珍贵的礼物，真难得之至。所以我们要想报答你，不晓得如何报答，用了种种的方法，结果找到一个无比珍贵的东西呀！现在呢你们好好等待着准备迎接。”所以那个南方的国王听见了这个，平常就送嘛就送来，哪有那么慎重，这样慎重，可想这个礼物的重要啊！那么后来他这张图画好了，然后呢派一个大臣，送得去的除了这个图以外，还有一个和尚，亲自捧了这份图而去。这个南方那个国王，他没有接触过佛法，虽然听说过，也不了解佛 (p231) 法是什么，就要来接收。一看哪，一个大臣，欸！另外呢一个和尚，捧一张图。他想，哎呀！这个东西一定是珍贵无比，所以他们用最恭敬的方式，最欢喜的心情去迎接。然后拆开来一看哪—一张图，那个图就是这个莫名其妙的不晓得什么东西。嗯？这什么啊？他当时心里面就有被愚弄之感，就有被愚弄之感。[27:07]
这个也许你们大家不一定能够体会得到，可能有人体会得到。我记得我们那个时候，有很多这个娱乐的这个什么，或者晚会啊什么大家好玩，有一种开玩笑性质的。他用一个非常好的一个礼物包包，然后呢包得外面那个装潢非常好，然后呢通常叫你拆开来，然后你去拆，拆了一层又一层，拆了一层又一层，拆到最后的话，嗨，里边或者一句笑话，或者一个什么东西。那换句话说，你当时就觉得啼笑皆非，因为是被愚弄了嘛！这是那我所感受到。[27:47]
所以那个国王当时他不了解这张图的特别因缘，心里面第一个念头，他就觉得愚弄了，哼！就这样。那么，结果那个很多大臣看见了这个国王这样的话，也觉得奇怪。“那来来来来！你们来看，这算什么名堂？”大家来看了以后，因为由于国王这个一个表示，大家先入为主，大家觉得：哎呀，这是什么名堂嘛！他事先就说得这么慎重法，结果跑得来嘛派这个人又怪怪的，他又不知道和尚是什么，然后呢这张图又是莫名其妙，心里面大 (p232) 家觉得不是味道，好、好、好，也没办法。[28:24]
这国王越想越气，越想越气，说我平常很尊重他，结果他这样，他总处处地方托大，他以为来轻视我，这一下要报复。这平常的人报复也报复了，这个国王往往一个报复，那就大动干戈，是这样这下要跟他打，这样。于是，那当然要真正打仗也不那么轻易啦！所以召集那些大臣大家商量。说起来两国是差不多，虽然究实说来，的的确确是菩提迦耶对方那个国王比他强一点。正在那商量的时候，那时有一个大臣说：“欸，不！我想这个国王一向我们彼此互相亲善，从来没有这种事情发生过。那这件事情，最好先把它弄弄清楚，不妨何不先派个人去问问呢？万一他有特别意义，那我们这样的话，岂不显得太冒昧，而且无知。[29:32]
79A Commentary
English LR v.1 p.321 (COMMENTARY V1. P52)
The latter cycle has the "actualizing factors (causes)." And the effect of which is the "actualized factors (effect)." The projected effects, they are seeds. There is no [actual] suffering. But the effect that is caused from the latter cycle presents suffering in this lifetime. There is suffering. Hence this is the difference between the two cycles of causality. In our every arising thought, if you are able to put this into use, you will become very clear. That is why even though there are many things now that are obviously suffering, but we cannot feel it. But we desperately accumulate that type of cause. By the time you feel it, it will be too late! This is the interrelationship between the two cycles. That is why we must understand this and realize, oh! For your one thought now, even though you cannot feel the pain, but this is exactly the cause of suffering. This will project the seed of suffering. This is what will produce a suffering effect in the future. Once you have a correct understanding of this, it is when you will strive to cultivate. Let us continue.[00:07]
Moreover, the two cycles of cause and effect
Similarly, this principle was already explained earlier. This effect has two causes.[01:32]
were presented for the sake of demonstrating that the effect—taking rebirth—has two causes: projecting causes and causes that actualize what has been projected [by the projecting causes].
When the effect takes place, there are the "projecting causes" and causes that actualize [what has been projected]. Therefore there are two cycles of cause and effect. This is why there are two cycles of cause and effect. So then, [01:45]
The Levels of Yogic Deeds states the reason for this:Given that the factors of birth and aging-and-death and the group of factors beginning with resultant period consciousness and ending with feeling are phenomena with shared characteristics, why have they been taught to be of two types?
This says that beginning from consciousness to feeling...and "factors of birth and aging-and-death," these have the characteristics of suffering, characteristics of suffering. That is now we can separate them into the categories of afflictions, karma and suffering. Ignorance, craving and grasping are afflictions, these have the characteristics of ignorance. Compositional activity and existence are karma. Consciousness, name-and-form, the six sources, contact, feeling, birth, aging and death, these seven factors have the characteristics of suffering. The characteristics of suffering are defiled and are in varied forms. (Translator note: and it is the shared characteristic mentioned above.) So why do you have to distinguish them?[02:05]
This is done (1) in order to demonstrate the different characteristics of things that bring suffering and (2) in order to demonstrate the distinction between projection and actualization.
Even though they all have the characteristics of suffering, but one group of factors is in the seed period and therefore does not cause suffering at present. This was explained earlier. The other group of factor is present for this lifetime and therefore causes suffering now. Therefore even though both groups of factors bring suffering, they are both defiled, the characteristics of the two are different. This is the first point. And then the order in which they cause effect to take place is indeed different. One is "projecting." The other is "actualizing." We should first distinguish them clearly.[02:59]
And also: Among the factors, how many are both included within true sufferings and become sufferings in this lifetime? There are two: birth and aging-and-death.
This is easy[03:37]
How many are just included within true sufferings and will only become sufferings in the future? The ones that are dormant are the group of factors beginning with [resultant period] consciousness and ending with feeling.
This was explained earlier.[03:48]
Therefore, the two factors of (1) craving, which is an actualizing factor, and (2) feeling, which gives rise to this craving, are not in the same sequence of dependent-arising. The feeling that gives rise to craving is an effect of some other sequence of dependent-arising.
These two sentences are the roots to our cultivation. This is the root to cultivation. This is why it says, "(1) craving, which is an actualizing factor, and (2) feeling, which gives rise to this craving." Among the twelve factors, it is because of feeling that one craves. Where does craving come from? It is because you have feeling, some form of experience. Ah! You will feel that it is attractive, so you will crave it. Something else will make you feel uncomfortable, so you will reject it. That is craving a separation from painful feelings. There is one more kind which is called neutral feeling. These two factors are closely related. You can say that they are intimately related and cannot be separated. Eh, this is marvelous! Even though they seem intimately related and cannot be separated, "The feeling that gives rise to craving is an effect of some other sequence of dependent-arising." Hey, hey, this is very interesting! In this multitude of cause and effect sequence of dependent arising, these two factors do not belong to the same sequence. They are in fact in two different sequences.[03:56]
Wait a minute, how are they in two different sequences? That is for the group of factors mentioned earlier - ignorance, compositional activity and consciousness - they are the causes, the "projecting factors." These are the causes, isn't that right? These causes will project name-and-form, the six sources, and then you will have contact and feeling. These are the effects, the "projected factors." This is the first sequence of dependent arising. This stops at feeling, stops at feeling. It stops right here. What is the second sequence of dependent arising? It is craving, grasping and existence. These are the causes, the "actualizing factors." These are the actualizing causes. What do they actualize? What are the "actualized factors"? Birth, aging and death. These occurred due to the causes of craving, grasping and the existence! Thus these causes actualize the effect of birth, aging and death. This is the second sequence, not the first.[05:05]
Since they do not belong to the same sequence, what is the critical point here? Let us find it. There, the real reason for one to whirl in cyclic existence, it is because one does not know this critical point. But once you understand this critical point, this is where you can sever it. If you can sever it right here, that is it! Therefore once you understand this relationship and you put into practice, the fruit that you will attain is an astute Hinayana fruit, the PratyekaBuddha. However if we are not that smart, then the Buddha will tell you that feeling is suffering! In fact, for this feeling, everything in our present life gives us feelings. Why do you feel this way? By this time, I think everyone understands that feeling comes from the various karma that were done in the past. If you have created this karma, you will of course have to experience these things and have these feelings! Isn't that very clear? This is one cycle of cause and effect. Isn't that right? For what you have created in the past, this is why you have this type of feeling now. That is all there is![05:57]
Once you have this feeling, you then develop all kinds of attachment. So he tells you! This is wrong. Um, alright, so you stop here. You stop yourself! If at this time, you are able to stop this from continuing, then you will not generate the feeling that accords with ignorance and contact. You have recognized that the reason for developing craving is because of ignorance. Now that you recognize it and no longer have ignorance, you will not give rise to craving. Why? This is because it falls under the law of karma and dependent-arising – emptiness. This is the principle. Therefore once you understand the next part correctly, you will no longer accord with ignorance. What is ignorance? It is affliction! Therefore for the subtle details, you can say that it is the internal ignorance. Due to a lack of understanding, you give rise to all sorts of craving and so on. After you recognize that clearly, you will no longer give rise to it. It is stopped right there. Once it is stopped, they will no longer actualize rebirth. This is the important critical point.[06:59]
Therefore, if we do not have the power to distinguish this very clearly, you should believe what the Buddha says. The Buddha tells you that feeling is suffering. Pain is suffering. Pleasure is nevertheless suffering as well. Because of this reason, to have neither pain nor pleasure would still be suffering. So what should you do? Oh, you should quickly strive! This is the time to sever rebirths, to sever rebirths! Therefore this place explains this. This is the principle of "abbreviated classification of the factors." This is the principle of abbreviated classification of the factors. So it will go on to explain this next.[07:58]
Projecting and being projected should be understood by way of four considerations:
Inside this, didn't I say this before? There are the projecting and the actualizing. Projecting is divided into the projecting factors and the projecting factors. Actualizing is divided into the actualizing factors and the actualized factors. I will read through the text one time, just simply read it through. After I read it through, I will explain how a person cycles through rebirths, explain the diagram of how one cycles through rebirths.[08:40]
1) What has been projected? The four-and-a-half factors beginning with resultant period consciousness and ending with feeling have been projected.
The above said four factors. But actually, the resultant period consciousness is included in there. This was explained earlier.[09:03]
2) What has done the projecting?
What has done the projecting?[09:15]
Compositional activity, which is dependent on ignorance, has done the projecting.
It is ignorance and compositional activity. These are it. These have done the projecting.[09:19]
3) How has a projection occurred? Projection has occurred by means of latent karmic propensities being infused in the causal period consciousness.
How has a projection occurred? That is in the causal period consciousness, after ignorance and compositional activity occur, compositional activity would infuse a latent karmic propensity. It is the latent karmic propensities being infused in the causal period consciousness, this has done the projection.[09:27]
4) "Projected"
How is it projected? How can you take the projecting factors and project them?[09:48]
means having created the effects [resultant period consciousness, name-and-form, sources, contact, and feeling] conducive to actualization once the actualizers, such as craving, are present.
Therefore there are these four considerations for the projecting factors and the projected factors. This is what we should understand. Now, I have only just briefly explained the texts, just briefly explained the text. I have said earlier that once you understand the diagram of how a person cycles through the twelve Chapter 21 Page 61 factors, you will become clear of this. You will completely understand it.[09:59]
The actualizers and the actualized should be understood by way of three considerations:
For "actualizing" in the second cycle of cause and effect, there are three considerations.[10:22]
1) What does the actualizing? It is done by grasping, which is caused by craving.
What does the actualizing? There, it is because of craving and grasping. This is why it happens.[10:30]
2) What is actualized?
What is actualized by this?[10:44]
Birth and aging-and-death are actualized.
How does actualization happen?[10:46]
3) How does actualization occur? Actualization occurs by means of the empowerment of the latent karmic propensities that were infused in consciousness by compositional activity.
Vasubandhu, in his Explanation of the Divisions of Dependent-Arising (Pratitya-samutpadadivibhanganirdesa ),542 took the factor of birth as the only actualized factor and then taught aging-and-death to be the faults of these factors of projection and actualization.
Birth is the "actualized factor" [here]. Aging-and-death becomes the faults of actualization.[10:48]
This being the case, actualization should be understood as follows: nonvirtuous compositional activity that is motivated by ignorance about karma and its effects deposits latent propensities of bad karma in the consciousness. This makes ready for actualization the group of factors of a miserable rebirth that begins with the resultant period consciousness and ends with feeling.
For this principle, the lack of understanding of karma and its effects, it is the ignorance of not understanding this principle that one creates all sorts of nonvirtuous karma. "Nonvirtuous compositional activity" is nonvirtuous karma. This deposits latent propensities of bad karma. This will in turn change into feeling and so on of the effect period. In other words, it produces the effect of rebirth in the miserable realms.[11:10]
Through repeated nurturing by craving and grasping, these latent propensities are empowered, and birth, aging, and so forth will be actualized in subsequent miserable rebirths. Alternatively, motivated by ignorance about the meaning of selflessness, meritorious compositional activity—such as ethical discipline within the desire realm—or invariable compositional activity—such as the cultivation of meditative serenity within the higher [deities'] realms—deposits latent propensities of good karma in the consciousness. This makes ready for actualization the group of factors beginning with resultant period consciousness and ending with feeling for, respectively, a happy rebirth in the desire realm or a rebirth as a deity in the higher realms. Through repeated nurturing by craving and grasping, these latent propensities are empowered, and subsequently birth and so forth will be actualized in those happy rebirths.
The twelve factors, moreover, are subsumed under three paths—those of afflictions, karma, and sufferings. As the wise Nagarjuna said: The first, the eighth, and the ninth are afflictions. The second and the tenth are karma. The remaining seven are sufferings.
The Rice Seedling Sutra (Sali-stamba-sutra) mentions four causes which subsume the twelve factors of dependentarising.544 It explains that when the seeds of consciousness sown in the field of karma by ignorance are subsequently moistened by the water of craving, they give rise to the sprout of name-and-form in the mother's womb.
I will just briefly read this over. In the next class, I will first explain something. After I explain it, we will come back and take a look at this. And this will be very clear.[11:57]
You should carefully look at this diagram, should carefully look at it. There are many parts of this diagram that are not covered in our text, not covered in our text. But that does not matter. In regards to this concept, this concept, you need to understand it very clearly. This diagram is divided into a few circles. The most inner part is a small circle. Outside of it, there is the second circle, the third circle and the fourth circle. And then on the very outside, there is Yama holding it. It is just like that.[13:09]
At the very center, there are three things. At the very center, there are three things. What are the three things? There is one pig, one snake, and one rooster. It may not necessarily have to be a rooster. It is any type of birds, or domestic fowls. In this diagram, there are three circles. The very inner one has a pig, a snake and a domestic fowl. Each is biting the tail of the animal in front. It is biting the animal in front. What do these three things represent? This is the core of rebirths. In other words, this is the core of how we as ordinary beings whirl in cyclic existence. What is the core of that? Attachment, hostility and ignorance.[13:48]
Pigs represent "ignorance." Ignorance means having no awareness of reality, having no awareness of reality. Pigs represent foolishness. It is first of all an animal. But if you say that it is an animal, all three things are animals, why do you use this to represent [ignorance]? That is because the particular attribute of a snake is such that it is especially "hostile." If it is hostile and would hurt others, then it will be a poisonous snake that is out to hurt others. However, if it has hostility but does not normally hurt others, then it is a regular non-poisonous snake. Even though it may look like, oh! It may seem horrible. But in fact, for it to physically hurt others, its intention to others is not strong. This form is just the effect that has been produced. However it is certainly hostility that will produce the effect of becoming a poisonous snake. How about for birds? Their sexual desire is stronger. For birds in general, whether it is a wild bird or a domestic fowl, their sexual desire is particularly strong. But the common characteristic among them is foolishness. Foolishness is ignorance! But for pigs in general, in our observation, they are especially foolish. Pigs love to take a bath. They like water. But they do not care whether it is dirty water or clean water. They cannot figure that out. They will go wherever there is water, bustling in just like that. They do not know if they are hungry or full. They do not know if they are filthy. This is the way they are.[15:22]
Therefore these three things, attachment, hostility and ignorance form a circle where one leads to the other. This is the core of cyclic existence! It is this core of cyclic existence that propels rebirths. In this process of cyclic existence, this part of the diagram is the intermediate state. This is the center, and this circle just outside of it represents the intermediate state. If you look at the intermediate state circle, it is divided into two halves. One-half is dark. The other half is bright. In the dark half, those people have their head lowered. In the bright half, those people have their faces looking up. When we were explaining the four noble truths, do you remember this? Do you still remember? It said that the intermediate state for those are going to the happy realms is bright, and they are moving upward. The intermediate state for those are going to the miserable realms is like a black blanket or the pitchblack darkness of night, and their heads are lowered. There, it is exactly describing this here. This is it.[16:47]
Outside the intermediate state, there is this cyclic existence of the six realms. Among the six realms, the highest one is the deity realm. Next to the deity realm is the asura realm. The deities and the asuras are neighbors. Therefore for this part of the diagram, some would draw it as six realms, and others would draw it as five Chapter 21 Page 67 realms. Next to that is the human realm. So here are the heavenly beings and the humans. And then this place is the animal realm. The place where the animals actually live, they primarily dwell in the ocean. The rest of them will live among humans. This is the animal realm. This other place is the hungry ghost realm. The lowest part is hell. In all of the six realms, in the right upper corner, there is the Buddha. Even though it is the six realms, but the Buddhas are always there to induct us. But they are not mixed with us together. Instead, he stands in the upper corner. He is constantly saying, "Come!" He is telling us with great loving and compassion, "You must quickly escape! You must quickly strive!" There, it is this.[17:42]
For the most outer circle, the most outer circle has twelve pictures. I have already written the twelve pictures on the blackboard. The first picture is a blind man, a blind man. This blind man represents "ignorance." I will first explain the meanings behind them. The second one is about earthenware. There is a craftsman. Who is this craftsman? This is a worker who is making the earthenware. It is originally clay. There is no product before. But you can dig for some clay and add some water. You mix it up and form it. Whatever you want to make this into, it will become that. In fact, it does not have to be a craftsman! This is in reference to the time of the Buddha. This can be any one of us now, eh! You can knead [with the fingers], much like how the [Chinese] person who sells the sugar-coated haws on a stick. He would take some barley candy and knead it until it becomes a rooster, a dog, a trumpet or something else. Whatever you want to make, it will become that. Actually, this is our "compositional activity." Through ignorance we carry out compositional activities. Whatever karma that you create, that is the mould you make. It is just like that. Below that is a monkey. Monkey represents "mental consciousness." After you have created the karma, this will leave a deposit. This is like a monkey that will run from this place to that place. It will run from this house to that place. This is a monkey.[18:55]
Below the monkey is "name-and-form." Name-and-form is a small boat in the ocean. Eh! This is marvellous . On this boat, there seems to be some people there. This indicates that life indeed exists by now. This is the state. Below that, there is an empty house. This empty house has six windows. This describes "the six sources." Below the six sources is contact. "Contact" is described by a man and a woman being together, sleeping together. This is the state. After contact, what is contact? It is an eye that is shot with an arrow. Oh, it is not. Let me think about this! This is contact, the six sources, contact, feeling, that is correct! Contact is described as by a man and a woman being together. "Feeling" is described by an eye that is shot with an arrow. The next one is craving. "Craving" is described by a drunk. After the drunk, the next one is grasping. "Grasping" is described by a monkey climbing a tree to pick a fruit, to pick a fruit. And then after that, there is existence. "Existence" is described by a pregnant woman, a woman who is pregnant. After ten months of pregnancy, there will be existence. "Birth" is the time of birth. The last one, "aging and death" is described by a person carrying a corpse on his back. This is the twelve factors of dependent arising.[20:03]
Outside of this circle, there is one who looks horrific. Who is this person? It is Yama. Yama is the lord of death, in other words. There, I am sorry, as long as you are inside, you cannot escape this relationship. You will revolve around and cannot escape this relationship. At the most upper right hand corner, there is a Buddha there. This Buddha is pointing to the moon. The Buddha is pointing to the moon, the moon. Who is Buddha? He is an enlightened one. He had already escaped this cyclic existence. He is telling us by pointing this to us. What he is pointing to refers to the teaching. You have unsurpassed torments and sufferings in this cyclic existence. Only the moon is true. What does the moon represent? Two things, the first one is coolness, without torments. The second one is illumination, without ignorance. Oh, it is this. These are the twelve factors.[21:27]
In the upper left hand corner, on this diagram, this seems to be the Tara. I do not know. But my teacher had told me, these all came through the lineage. Every one of them was transmitted through the lineage. My teacher told me that the upper left hand corner has a Dharma wheel, a Dharma wheel. When I explained this in Taipei earlier, people wanted to print it. I said that because my lineage teacher had told me this. Now this upper left corner's picture, I have not heard of this, so I am not sure. And I have tried to find one with the Dharma wheel, but could not find one. But that does not matter. Like that. We now have a general idea of the meaning of this diagram.[22:28]
So now, I will explain the meaning of this diagram to everyone. Before I give you the explanation of the diagram, I might as well tell you the story. This story is included in the back of the book. You do not need to read it now. This is how the story goes.[23:13]
During the time of the Buddha, there were two great countries. One was in Bodh Gaya. The other country was in the south. Both of these countries had excellent kings. Generally, they would frequently give gifts to each other. There was this time when the southern king gave something to the northern king in Bodh Gaya. What was this item? It was embroidery. At the time, embroidery was very precious, very precious. I know that the ancient China was famous for its embroideries. Whether this item came from China or not, I do not know. Anyhow, it was extremely intricate. It was something uncommon in India, an absolute art treasure. Ah! The [southern] king was very happy upon seeing this item. He then sent an official to take this most precious gift to the northern king.[23:38]
When the northern king saw this, [he thought,] "Ah-ya! This is so precious, how can I repay him?" He thought about it for a long time but could not come up with something to give in return. He thought to himself, "I have this great country and I have always given him something. Since my country is great, I should do something even greater than him. Today, he has given me such a precious gift. How can I repay him?" So he invited his officials for a discussion. But no official can come up with a solution. One official said, "Eh, the Buddha is the most brilliant of all wise ones. Why do we not ask the Buddha?" They said, "That is good!" Some people went to ask the Buddha for advice. The Buddha then asked someone to draw a diagram, to draw this diagram. After this diagram was drawn, they were told that this is the most precious of all. Since they all believed in the Buddha, they happily took this diagram and gave it to the southern king, gave it to the southern king.[24:43]
Before this was sent, they had sent an official [to the south] first to tell them, "Ah-ya! We are indebted to you for giving us such a precious gift. It is something that is very rare. This is why we want to repay you. We did not know how to repay you and we sought after many different ways to find something. In the end we have found something with unmatched preeminence! So you want to be well prepared in advance to receive this." When the southern king heard this, [he thought], "Usually they would just send it. When have they ever taken it this seriously, taken it this seriously? One can only imagine the weight of this gift!" When the diagram was finished, an official was sent to deliver it. Not only was the diagram sent, an ordained monk personally carried this diagram. The southern king had not been exposed to Buddhism. Even though he had heard of it, but he did not know what Buddhism was. So he came to receive the gift. He saw the official. Eh! And he saw the monk holding up the diagram with both of his hands. The king thought, "Ah-ya! This item must have unmatched preeminence." They received the item in the most respectful manner and were greatly pleased. But when they opened it up, they saw this diagram. They were rather baffled by this diagram because they did not know what it was. "Um? What is this?" At the time, he felt that he was fooled, was fooled.[25:42]
You may not be able to relate to this. But some people may possibly be able to relate to this. I remember in my earlier days [before becoming ordained] when we had different types of entertainment, and sometimes there will be parties. People would make fun of something. They would take a gift that is wrapped nicely. The wrapping on the outside was very elaborate. They would then ask you to open it. So you would open it. But there was one wrapping after another, one wrapping after another. At the very end, ha, it could be a paper with a joke on it or something else. In other words, you would not know whether to cry or laugh because you have been fooled! That was how I felt.[27:07]
Since the king did not understand the reason for this diagram, his initial thought was that he was fooled. "Hmm!" That was it. When many of the officials saw the reaction of the king, they thought it was strange as well. [The king said,] "Come, come, come, come! You take a look. What is this exactly?" Everyone came to look at it. Since the king had given his opinion, they were influenced by this preconceived idea. They all thought, "Ah-ya, what is the deal with this! They had first taken it so seriously by giving us a notification. Then they sent someone who is strange here." They did not know who a monk is. And this diagram was just baffling. Everyone felt mistreated. Fine, fine, fine, there was nothing else to do.[27:47]
The more the king thought about this, the angrier he became. The more he thought about it, the angrier he became. He thought, "I have always respected him. As a result, this is what he had done. He is always trying to show that he is bigger. He did this to belittle me. I need to avenge myself." For ordinary people, there would be ordinary vengeance. But the vengeance of a king would involve great havoc. It would be a war, like that. Of course, it is not that easy to actually start a war! So he gathered the officials for a discussion. The two countries were relatively equal in strength. But if you really get down to the bottom of it, the king of the country in Bodh Gaya is a little stronger. When they were discussing, an official said, "Eh, no! I believe that for that king and us, we have always been on friendly terms. Something like this has never happened before. So it would be prudent to make the matter clear. There is no harm to send someone to ask about this? What if there is a special significance to it? Then if we went ahead with our plan, wouldn't that be too presumptuous and ignorant? It would be presumptuous and ignorant. In addition, there would be great risk. Having considered all these, it would not be worthwhile [to just go ahead to have war at this point]."[28:24]