菩提道次第广论手抄稿:旧版第七十九卷B面
（手抄稿 第十册 p233）[00:14]
有特别意义，那我们这样的话，岂不显得太冒昧，而且无知。冒昧无知，而且又冒这个险，这个种种划不来。”
大家想想：欸，也有道理呀！好、好，那就说还报。派一个大臣跟着来的，就问他，说：“你说这个很珍重的，但是我们收到这个礼物，看了半天，也看不懂这个什么一回事情啊！”那么，然后呢他就跟他解释，就跟他解释那个图上面的那个道理，他说：“那个你既然要了解，他不是派一个和尚去吗？你就去问那个和尚就得了。”“好，好，好，那就问那个。”既然要了解，然后问那个和尚。那个和尚就把那个 十二因缘这个流转的这个内容，从头至尾详详细细地解释一下，详详细细地解释一下。解释了一下，那个国王越听越有味道，越听越有味道。听完了以后啊就想，开悟了，大彻大悟了，“啊，一点都没错！好好，这国家也不要了，给儿子。”就去做和尚去了，就这张图。后面哪，我们书本上有的，说这个仙道大王，然后弄了个 十二因缘贴在门上面，看了以后，欸，开悟了，就是 (p234) 这样。你可想而知这个图的真正的意义，而且这个开悟的话，那个真是什么开悟啊？那是缘觉哦，缘这样的。所以我先把这个因缘给大家看，说一说。[01:42]
我很早以前就听说过 十二因缘，然后呢什么无明缘行，行缘识，识缘名色，名色缘六入……这么大家都背得起来，到底说些什么呀？啊！就是不知道。然后再聪明一点，讲得很多道理。这个说凭良心话，后来我也跟人家讲，也觉得把那个什么能引、所引说了一大堆。一直到最后，我听见我的老师跟我讲了一遍，啊，那我才发现原来这么个美！后来回过头来，再看前面的很多概念都非常清楚，都非常清楚了，这样。所以我了解，今天你们听完了以后，这张图容或了解了，可是你们要的的确确在这个地方非要努力不可，非要努力不可！你努力把前面后面的连贯起来，那个时候，那我以前告诉你们的道理去修行的概念，说为什么前面说异熟、等流等等，当下的一念：业，这个概念都融贯起来了。[02:40]
我们要晓得大乘佛法之大乘，主要的还是这个。不同的就是你把这个内涵，能够推广使一切众生了解了去解决，这个不同的地方；它解决的根本，还在这个上头。所以佛在菩提迦耶菩提树下，哦，发现了什么？缘起，就是流转顺逆之间关系，就把这个结打开了。当然这个是非常深细、非常深细的部分，可是粗显的地方，就从这个地方进去的。那么现在呢把这张图，顺着这个次第，来解释一下。[03:25]
(p235) 第一个，我们晓得，这个图上面就是从无明开始，实际上真正是不是从无明，不一定从无明开始哦，这个里面有它的个原因的；可是呢真正的细相，从无明开始。无明我们已经说过了，就是因为你对真实的状态不了解，不了解，因为这个不了解，所以那个时候，对于没有实在的东西，你执着的实在的。大家还记得吧？是“无明如非亲实等”，第一个非实，不是实在的东西，然后呢你执着以为实有的；然后呢这个东西又明明是我们生死冤家，你就把它看成功亲爱的东西。那么这个说明了什么呢？本来这个是五蕴，这个五蕴彼此间也是缘起之法，并不实在，你就在这个上面看成一个实体。而对这个实体，对我们自己个人来说，你又把它看成功“我”，或者亲爱的；而偏偏这个我，我们生死冤家，就是这个，这样。所以它分成功两派的说明，一派呢是说你不了解真实，一派呢说执这个东西，执这个我，萨迦耶见。大家记得无明跟实之间的两派判别吗？[05:11]
那不管你怎么，主要的原因，就在这里。因为你不了解，所以你就造错误，这个图上什么？瞎子。瞎子当然嘛，就是一无所见。欸，但是你一无所见，老老实实还好，瞎子一样地动嘛，他还拿了一个棒点点触触动，到处这样。我们现在在长夜生死当中，尽管你知道得很多，可是真实的状态一无所知。明明不实在的，你把它看成实在的；明明我们的冤家，你把它看成功我、我、我、我，这就受了这个害啊！[05:49]
(p236) 因为你不了解，所以你去盲做，你一盲，因为你一盲，做嘛就做错了。这个像什么？像陶工一样，就像刚才说的。欸，本来这些东西这是泥土啊、水呀、或者什么其他的因缘，就捏成什么样、就是什么样，这个什么？叫作“行”。说无明哪，所以就行，无明所以行。因为这个行的关系，这个业，业本身叫薰习业种力量，当行的当下，这个力量就存在的，这个业的习气，这个是什么？就“因位识”，这个就是因位识。[06:29]
说到这个地方呢，我们现在马上可以感受一下：平常啊，我们眼前是不是真实地了解世间的一切真相？我们并不了解。我们平常常常说的，一个对境境界来了，可爱的你就贪，不可爱的你就瞋。我们了解了，那为什么他要来跟你吵啊，原来前面有它的因缘在，而我们不会了解的，对吧？种种这种事情不了解，因为你不了解，所以造种种的业。当你造业的当下，当下本身，那个心识当中，留下来这个影响的力量，做任何事情，做任何事情。可是造完了以后呢，它是不是增长？前面说这个业感不感果，叫“作已”—造完了以后还要增长。怎么增长法呢？现在就看下去。[07:25]
那个时候，一下从那个第三支识，一跳跳到后面第八支爱，第八支爱，那么这个情况，我要说一下。那个“爱”是什么？这个图上面画的，一个吃酒的酒鬼，那个酒鬼啊他平常没得酒喝，哎呀！心里一天到晚想酒，等到那个有酒以后，喝得个不停。这个酒鬼从(p237) 来不知道醉的，不晓得你们碰见过没有，我想你们可能碰见过。在我以前没有出家之前，我也不会喝酒的，只有一次的因缘，不晓得什么因缘，偶然地喝了，喝了以后，人家说我喝醉了，我说没有、没有，我自己觉得脑筋清清楚楚嘛！实际上，实际上那个醉，不是说你倒地上一动都不动。的确地，只是你那个受了这个酒精的刺激以后，那时候心里面一种兴奋状态，说话也是，爱说得不得了，是语无伦次，然后呢喝得是越喝越起劲。这我没酒瘾的，尚且如此，所以我晓得那个酒鬼的话，哎呀，那再多他也不怕。喝醉了，明天，明天再来！就这样，所以这个爱的状态，就是这样的。[08:42]
他为什么会有这个状态呢？你说无缘无故一个人会不会去喝啊？他不会。他前面一定有他一个什么？有他的原因，他前面已经有这个习惯了，对不对？我们做任何事情，你没有这个习惯，从来碰不到那个东西，你不会欢喜；你所以欢喜这东西，就是你前面喜好的东西。前面的喜好是什么？就是你前面的行所积累这个习气，你所欢喜的。那个欢喜的，如果遇见了这个外境，再引发它的话，前面所做的行为，留下来这个影响力量，当碰见了个境界你又触发了，然后呢又来了。来了以后，这个像酒鬼一样，你不会嫌少的。所以这个爱的力量，就是，啊，看见了就欢喜，这种状态。 [09:41]
另外一种图上面，它不是一个酒鬼，另外这个十二因缘图上面，是画一个要人。 (p238) 这个要人平常我们说国王，他处处地方显得他很重要那个样子，喔唷，他有很多事情要做。然后呢我们看哪，或者是大的企业家，或者是什么，啊，他是忙得不得了！为什么？这个也少不了，那个也少不了，这个也要，那个也要，就这样。处处地方少不了他，是名也要，是利也要，是样样也要，钱也要，美人也要，没有一样东西少得了的。那国王，啊！有了这个，还要那个，有了这个，还要一个，他样样有了还要长生不老，就是这样，所以这个爱的特质。[10:25]
爱了，进一步呢，他要取。“取”这个东西，就像猴子一样，那我们看见那猴子爬在那个树上面，真是有意思！那个猴子摘那个果，摘了一个放下一个来，摘了一个放下来，摘了一个放下来，摘了一个放下一个来。它不停地这样去摘的，就是那个取的特质，换句话说我们心理的状态，就是这样。[10:46]
然后呢当你取的时候，那个时候下面是产生什么个状态呢？取了以后，那个就非常强有力的这种心理状态就生起来了，非常强有力的心理状态生起来了。平常我们眼前说刹那的也好，说一生的也好，譬如说我们欢喜的东西—吃，哎呀，到那时候你看起来，这好吃的东西，你坐在这个地方一看。第一个，这个是什么？就是你看见了。当你看见的时候，那个时候，如果说你以前有这个影响力量，有这个习性，跟无明相应的这个触，看起来；欸，然后 (p239) 你就欢喜它，爱；爱了进一步你就取；取了以后，然后呢你就吃啊，什么弄，那个越吃越起劲！当我们吃得起劲的东西，真是欲罢不能。如果我们那个肚子不是橡皮做的，如果我们这个肚子像个房子一样的话，或者像个海一样，你多少东西吃下去，都是不会打回票的。就单单这个东西，就有这么一个很大的力量，这是我们刹那的，刹那的。[11:58]
那么然后呢，还有一种状态，那么你一生积了这东西以后，譬如说我们现在人来说吧！现在世间人没有一个人例外的，我们眼前一天的生活，说起来只要十块、二十块钱就解决了问题。喔，但是他偏偏不行，要积哪；不但要十块、二十块不行，要一百、一千、一万、万，乃至于更多啊！他积，积在那里存了银行，然后呢辗转地来，一生一直在这个上面忙，一直在这个上面忙。那么等到他慢慢地、慢慢地忙完了以后，他心里面就一直造这个业，心里上留下来非常大、非常大的影响力量，非常大、非常大影响力量。通常情况之下，到结束了以后，那个时候他脑筋里，譬如说，我们譬如说一个人生病了。哎呀，然后生病了以后，他通常有两种心情：第一个呢赶快找医生，他要保护自己的生命；还有一个，万一有问题的话，哎呀，他也觉得这个事情还没办、这个事情还没办，哎呀，这个遗嘱没交代清楚、这个钱该怎么办、如何处理，他脑筋里都是这些事情摆在这上头。所以他那个时候，这个力量是非常强有力量，他一生忙那些事情，他在这地方 (p240) 近近地、近近地现起了。[13:22]
所以记得不记得，当人死有的时候，善心死或者恶心死，他那个是什么？喏，就是他如果一生忙这个力量，他这忙，他为什么忙啊？前面经过这个爱跟取，对不对？清楚不清楚？因为我们每一个地方那个心相，那个时候这个就有这么绝大的力量。平常我们只要自己随便你想一下的话，平常也是如此。重要的任何关键，假如有重要的事情摆在这地方的话，譬如说我正在做，做了一半我要离开了，喔唷，对不起，这一件事情一定要交代得清楚。一定是这一个事情就占在你心里面，这个叫作什么？最重的业。再不然的话，就是你要走了话，有人提醒你“欸，某人哪，还有一件事情没解决”。“欸，对、对、对！”凡是这种事情都是什么？都是前面经过了你一个识的种子，经过了现在的很多爱、取，而造了“有”，所谓有的话就是业嘛，这个存在这个力量。再不然的话呢，你的习惯，想起来要走了，“哎呀，哦，想起来了。”就是凡是这种情况，都是这样。[14:40]
这个力量，由于这个力量，然后呢前面这一生的缘尽了，前面一生的缘舍。所以这个我们四谛当中，叫因、集、缘、生，因、集、缘、生。“因”就是那个种子，那个种子位，就是无明、行、识的那个识的那个种子。“集”的话呢，就是经过那爱、取的滋润以后。这个集包括什么？所有的这个惑跟业两样东西。经过这个爱、取的强烈的惑，然后呢造了 (p241) 种种的业，这个叫集。集了以后，然后呢下面会引生一个力量，引导你下一生的，而这一生的生命死掉了、舍掉了，这个就是下一生结生的“缘”，然后呢下一生，“生”起来了。[15:42]
现在在这个地方呢，也是如此，由于前面这个爱、取，所以造种种业，造了这个业，这个业的力量是非常强。前面你无明、行，譬如说，因为无明看见这个东西，看了，然后呢做了一趟，留下一个影子，只是留下一个影子。这个影子，它不一定马上结果的，通常就是你做了以后，就留在这个地方；可是假定经过后面的这个爱、取的滋润的话，慢慢、慢慢这个力量越来越强，越来越强，越来越强。这个大家感受得到吧？这个很清楚、很明白的。所以当譬如我们刚才说的，今天你要离开的时候，要想交代或者什么的，那就是这个什么？这“有”的力量。当我们一生结束的时候，那也就是这个力量现起来了，所以那个就是会引导你到下一生，于是呢下一生开始生了，所以结生。[16:47]
结生的时候怎么个生法的呢？结生的时候就是这样，结生的时候这个道理我们已经……先就是你离开的时候，当这一生的缘尽了，说死了。然后呢，因为你由于无明，不认识事实的真相来爱着，你觉得：“哎呀，这个失去了！”这个无始以来的惑，以及你造种种业的推动你的力量，这种心理的状态，这个就是识的状态，又继续地……生命前一世 (p242) 的业所感得的生命是到此为止，可是这个心识本身，却有这个力量推动，就是那个时候，这个时候中有现起，这个中有就现起了。[17:40]
中有现起来了呢，还是由于这个业。前面我们说过，当你造这个业的时候，除了你自己以外，还有跟你相应的；然后呢，欸，对不起，自己造的业，以及相应的境界现起的时候，那个时候，你又会在这个里边转，然后呢结生。那个结生的时候，前面已经说过了，我们很清楚、很明白，说如果是—以胎生为一个例子来说明的话，就看见那个男女的交合。那么因为你的这个业的关系，所以别的人跟你没这个业，你看不见的；有业的话，不管千里万里，你就去了，看见很清楚。然后呢当这个，《瑜伽师地论》上面说的，跟其他的，一个是男女的交合，一个是只见二根，乃至于最后只见那个精血，都是这个。就是你的心一贯注在这个里头的时候，只见这个！[18:43]
昨天我们就谈过了，如果我们仔细地观察一下的话，我们也很清楚。刚开始的时候见到这个，然后呢你刚开始跑到厨房，看见厨房做菜；到后来的话，你欢喜的；到最后的话，除了这个你欢喜吃的，其他的什么都看不见。那就是我们就这么现实的一个心理状态。然后你那个“识”，那个时候识，由于你一向的习惯，你就欢喜这个东西，所以它这个时候有种非常强有力的力量。本来只是你这个心的业力所缘的，但是因为强有的力量， (p243) 你把它摄持、把持着这个东西。那个时候，这个精血本身，那个精血本身哪，这个就是这个名色当中的“色”；而另外这个“名”就是什么？就是你的心识。那个心识所缘的对象，就偏偏有强有力这个“有”的力量，就把它把住，就像黏住一样。 [19:45]
如果没有这个强有的力量的话，你不会投生，你不会钻进去的。就因为有这个强有的力量，这个强有的力量就是有支，就是“有”。就是我们以前无始以来所造的这个，经过爱、取滋润的这个力量，一下沾上去了，一下沾上去了，这个就是名色。所以名色两样东西，它都互为相、相什么？名依赖于色，色依赖于名，就是这个时候。那么，这个名色这个东西，为什么像海中一个小船呢？这有是有这个东西，有这个生命，可是呢它那个大海中动不了，就陷在这个里边，欸，就这么、就这么，你远远看看的就这么一堆，就是如此而已。这个里边却有两样东西，一个是物的方面，什么？船。船上面，还有呢识的部分，一个人，就是这个，就如此而已。[20:42]
那么由于这个业的继续不断地推动，虽然在这个地方呢继续不断地推动，然后那个时候就六根开始发展了。这六根，这个是六根虽然发展了，但是这个根本身并没有认识作用，就像一栋空房子一样。那个空房子就是他的自体，六识就是六个窗子，所以它下面这个图，是一个空房子有六个窗子，就是空空洞洞的，他有了六个根。这是这个胎位当中， (p244) 乃至于到后来，他那个六根本身，根是具足了，但是那个根的作用，还不显出来，根的作用还不显出来。[21:23]
再下一步，这个业的推动，然后呢出生了以后，那个时候这个就是“触”，感触了，就是根、境、识，“三事和合触”缘生。那个感触是非常敏感的一样事情，所以这个图上面是一个男女交合，它并没有现那个交欢，就是男女睡在一个床上，那个就是触，那是一种非常强烈地一种状态，那是非常强烈地状态。平常那个感触，我们也可以也可以感受得到，当你正触的时候，那个时候譬如说：你一下坐得一个软软的，你坐上去，第一个念头；或者你随便，或者是如果说好的，啊！你快乐的感觉，其他的所谓苦、乐什么等等。刚开始那个接触的时候，你并没有能够体会得出来欢喜不欢喜，可是那，欸，一下，你就有一个感触，这样。[22:24]
那个感触本身却是很灵敏的，由于这个灵敏的感触，所以下面就生起那个“受”，生起那个受，那个受就非常强烈、非常强烈。所以那个图上画的什么？像一支箭射在你眼睛里。哇，这个眼睛这个东西敏感得不得了！你稍微吹一点风，啊，它那个眼睛就难受得不得了，稍微有一点垃圾进去就不得了，就是这样。所以你随便一点点东西的话，不管是身、心两方面的这种东西，就会这么个强烈法。[23:02]
实际上呢我们眼前也是的，这两天天气冷了，哎呀，那一下冷了，那我们这里觉得： (p245) 啊，这地方，这个不行。喔唷，早晨起来，是第一个起不来。然后呢起来了，跑到大殿，平常的时候，进去就进去了，喔，一进去的话，踩到那地上冷得不得了。那我们这里还比较好，如果你跑到大街上去一看的话，哇！那各式各样的时髦的衣服统统出来了。天气稍微热一点哪，那个东西统统拿掉了，都是这个样。然后呢你稍微吃东西味道，哎呀，今天差了一点点也觉得不对，不管是任何东西，这么个敏感法，这样。那个就是受，就是受。[23:47]
所以刚才我们说，我们不是从无明、行、识，然后呢，这个三支是什么？能引支对不对？为什么叫能引？喏、喏，它能引发你的，但是因位当中哦！它能引的支，怎么会引发生起的，还要一个条件，什么条件？爱、取。这个因位的识，是在这个地方，但是这个因位的识，感不感果啊？不一定，要看你有没有爱、取的滋润。当有了这个爱、取的滋润，不断地滋润的话，所谓“作已增长”；那么不断地作，就同样一件事情，不断地作，不断地增长的话，这个力量非常强、非常强，到后来的话，它前面这个缘尽的时候，它这个力量就生起来了。然后呢生的时候怎么办呢？生的时候那就是这样的次第，这样的次第，所以到最后到受。现在我们一生，从结生开始到老死，一直在这个受的当中，一直在受的当中。对不对？[25:05]
我们这个境界，碰见那个境界，这个分三部分：前面告诉我们的，那我们那个果 (p246) 报分成三部分：一个是异熟果，一个是等流果，一个是主上或者是增上果。什么是异熟果啊？喏，就是这个这些，从名色什么等等，这主要的指这个报体为主的，这是识所摄持的这个。然后呢完了以后，在境界任何一个现起的时候，你这个上面有个感受，而那个感受的当下，它却有一个另外一样东西—等流，心里面也会跟着生起来了，但是这个是果哦，这样。还有呢外面的境界的话，外境这个所依，就是我们有情所依的叫作增上果，外境所依的。我们一生就在这个受当中。[26:05]
当你随便有一个受一样东西的话，那个时候你就会有一个，一直在这个境界当中转；有了一个受，那个时候你自然而然会根据那个受，而引发我们内心当中的一种状态。那个引发的内心状态是什么？等流因果，如果是凡夫的话。现在我们了解了佛法以后呢，欸，不一样了，不一样了。说为什么现在有这个感受的？啊，由于前面这样地一路上来这个因缘哪，所以你看见了这个东西，你又欢喜了，因为以前积下来这个贪爱相应的。反过来呢，你看见了这种东西，又起瞋心了，那是因为跟这个相应的，总之这个在痴当中。嗯，不对、不对！如果你了解了不对，你就不会作这个，那就是还灭。这个我们现在暂时不谈，这样。[27:16]
所以不懂得道理的之前，你一定在这个里面转，在这个里面转，然后你讲种种世间道理。以世间来说，对呀！你有百分之百的道理，欸，我们嘛当然要去享受啊、当然要求营养啊、当然要求舒服啊、当然要讲道理呀，你这个有道理，我这个没道理呀！这种事情都来了，对不起，这个都是什么？等流因果。然后在这地方呢继续又造业，而所以这样的话，就是对这个这一世所以感得这个果报的原因不清楚，对不对？无明—又来，从头再转！然后呢，由于不明白，所以你产生了下面的爱、取等等。这到这地方我们要了解了—哦！所以他刚才告诉我们，这个能生爱，发爱的这个“受”，跟这个受所生的这个爱是两重因果。清楚不清楚现在？第一个我先把这个前面讲的。[28:20]
还有一个呢，无明、行、识，这个是能引支的因，这是个因位识摆在这个地方。就像平常我们说，欸，我们外面去跑一趟，或者我们坐在这个地方看一个电视，譬如说我们举一个比喻吧！常常说的：你看电视看得正起劲的时候，忽然来了一个广告—哎，看了正起劲来了个广告干什么！你讨厌它，是啊，讨厌它，幸好它只有半分钟过去掉了。对不起！那个识落在那个脑筋里是个因位识，它并没起现行哦！欸，过了一些时候，你碰碰碰碰碰到，忽然之间，以前广告当中它是说：啊，这个汽车怎么好、这个汽车怎么好……。那个时候你有了钱了，又跑出去看看，你想到：哎呀，对呀！我那个汽车里面想要有这样东西。然后你就忙着去。 这个什么？后面又碰到了这个境界。[29:29]
79B Commentary
English LR v.1 p.322 (COMMENTARY V1. P72)
Everyone thought about this, "Ah, this makes sense too!" And they work on what to requite. Since there was an official who came to deliver the gift, they asked him, "You said that this is very precious. But after we received this gift and looked it over, we do not understand what this is!" So the official explained it, he explained the principles of the diagram. He further said, "If you want to understand it, did the king not send a monk here? You can just ask the monk." "Fine, fine, fine, we will ask him." Since they wanted to understand it, they went to consult the monk. The monk explained the meaning of the twelve factors of dependent arising in detail from the beginning to the end. He explained in detail. The more the king listened, the more he was absorbed. The more he listened, the more he was absorbed. After he listened, he thought it through and was awakened. He had a great awakening. "Ah, it is absolutely unmistaken! I no longer want my country. I will hand it over to my son." The king left and was ordained as a monk. This is the diagram. In the back of our book, it describes a king who pasted the diagram of twelve factors of dependent arising on the door. After he looked at it, ah, he was awakened. Just like that. You can only imagine the true great meaning of this diagram. And what is this awakening that we are talking about? What is real awakening? It is to become Pratyeka Buddha. This is the condition for it. This is why I want to show this diagram and explain it to everyone first.[00:14]
I have heard of the twelve factors of dependent arising very early on, ignorance leads to compositional activity, compositional activity leads to consciousness, consciousness leads to name-and-form, and name-and-form leads to the six sources and so on. Anyone can memorize this. But what does this say exactly? Ah! We do not know. For those who are a little more intelligent, they will go on to explain many principles. Honestly speaking, I did explain this to others too. I did also explain the projecting factors and the projected factors and many other things. But it was only until later when I heard my teacher explained this to me, ah, I then discovered how beautiful it was! When I turned around and revisited the many concepts that were covered earlier, they became very clear, very clear. It was like that. This is why I know that even though you have listened to this today and perhaps understood the diagram, you will indeed have to strive at it, have to strive at it! You must strive to connect it from the start to the end. By then, for the principles that I have told you before, the concepts of cultivation, the reason why I explained fruitional effect, causally concordant effect, and your very thought at the moment – [it is ] karma. You will connect all the concepts thoroughly and comprehensively.[01:42]
We should know that for what is referred to as the grand vehicle in Mahayana Buddhism, it is still primarily this. What is different is that you spread its teachings and empower all the sentient beings to understand and to resolve (their problems). This is the difference. But the basis of solution is still pending on this. Hence when Buddha was under the Bodhi tree in Bodh Gaya, oh, what did he discover? Dependent arising, he discovered how the twelve factors of dependent arising act on each other, and how the cycle flows forward and backward, and hence was able to untie the knot. Of course this portion is very subtle, very subtle. But this is where you can begin to learn and gain a rough understanding. Now let us take this diagram, we will follow the order and explain it, explain it.[02:40]
The first one, we know that from this diagram, it begins from ignorance. But in fact, it does not necessarily have to begin from ignorance. There is a reason for this. However the very subtle part of it does begin from ignorance. We have already explained ignorance. This is a lack of understanding of reality, a lack of understanding. Because you do not understand, therefore at this time, for what is unreal you conceive its existence. Do you all remember this? "Ignorance is like animosity and falsehood." (Ignorance is like the opposite of friendship and truth and so on.) First of all, it is something that is false, and not true. But you conceive it to be true. And this thing is obviously our enemy, but you see it as a friend. What does this explain? This is originally the composite of five aggregates. The five aggregates interact based on the law of dependent arising. They are not real. But you view them as real entity. This real entity is regarded as "self" by you on a personal level. Or you can say that it is regarded as a friend. Yet this self is actually an enemy of life and death. It is just that, like that. There were two schools of interpretations. One says that you do not understand the reality. The other says that you hold onto this thing called self, the view of the perishing aggregates. Do you remember the judgement on ignorance and truth by the two different schools?[03:25]
But no matter what, the primary reason is right here. It is because you do not understand and therefore make mistakes. How is that represented on this diagram? It is a blind man. Of course for the blind man, he cannot see anything. Ah, but if you cannot see anything and act cautiously, then it will still be fine, just like a blind man who moves around by feeling his way with a cane. We are in the long nights of darkness, even though you may know quite a bit, but you actually do not know the reality at all. For what is indeed unreal, you see it as real. For what is indeed our enemy, you see it as the self, self, self, self. Hence you have been harmed by this![05:11]
Because you do not understand, you will do things blindly. Once you are blind, you will make mistakes. What is this like? It is much like a potter, as mentioned earlier. Ah, there were originally just clay, water and others, you shape them into whatever you want. What is this called? It is called "compositional activity." From ignorance, you will carry out compositional activities. From ignorance, you carry out compositional activities. As a result of this compositional activity, this karma, karma itself is called a latent propensity that has been conditioned. Its power comes into existence since the very moment of compositional activity. This is the latent propensity of karma. What is this? It is the "consciousness of the causal period." This is the consciousness of the causal period.[05:49]
Speaking of this, we can immediately try to relate to it. Generally, do we truly understand all the realities of the world? We do not understand at all. Like what we normally say, when a sensory object arises, you will become attached to what is attractive and be hostile toward what is unattractive. Once we understand this, so why would someone argue with you? It turns out that there was a certain cause and condition for that. But we would not understand that, would we? Because you do not understand, you will create all sorts of karma. At the moment that you create the karma, at that instance, an influential force was left in the consciousness. This occurs in everything you do, in everything you do. But after you have created it, will it not continue to accumulate? Earlier, we have talked about whether this karma will actually issue an effect, it is that which is "done," and "accumulated" after you have done it. How does it accumulate? Let us now continue to read. [06:29]
At this time, we will jump from the third factor - consciousness all the way to the eighth factor - craving, the eighth factor craving. I need to explain about this. What is "craving"? In this diagram, it shows a drunk who is drinking. If a drunk has no alcohol to drink, ah! He will be thinking about it all day long. Once he gets a hold of some alcohol, he will not stop drinking. A drunk will not know what it means to be drunk. I do not know if you have ever met someone like that. I think you probably have. I did not know how to drink even before I was ordained. But there was an occasion, and I do not remember what the circumstances were, I had inadvertently drunk some alcohol. Others said that I was drunk. I said, no, no. That was because I felt clear minded! Actually, actually being drunk does not mean you lie motionless on the floor. Indeed, it is that after you have been stimulated by the alcohol, your mind is in a state of excitement. This manifests in your speech as well. You would go on and on, rambling incoherently. And the more you drink, the more you want to. I was not even addicted to alcohol, yet this was still the case. Therefore I know for drunks, ah, the more (alcohol) the merrier. Tomorrow, they can drink again tomorrow! It is just like that. Hence the state of craving is exactly like that.[07:25]
Why does he become like that? Would a person drink for no reason? No one would. There has to be what that precedes the action? There has to be a reason. He had already formed this habit, correct? For us to do anything, you will not like it if you did not have the habit, or you had no chance of encountering it before. The reason you like this is because you had previously enjoyed it, correct? What was your enjoyment? It was the latent propensity that had been accumulated from your previous compositional activities, what you enjoyed. For what you enjoy, if you encounter an external sensory object that brings it out again, the influential force that was left from your previous actions will be instigated as you encounter the sensory object. It will arise again. Once it arises, just like this drunk here, you will go after whatever amount there is. Therefore the power of craving is such that, ah, you just enjoy whenever you see it.[08:42]
For a different version of the diagram, it does not show a drunk. Another version of the twelve factors of dependent arising draws an important figure. This important figure could be king who seems to be very important and proud. Ah, a lot of things require his attention. From his look he could be a great entrepreneur or someone else. Ah, he is extremely busy! Why? He cannot go without this, cannot go without that, has to have this, and he has to have that. Such is his state. He is everywhere. He wants reputation, he wants money. He wants it all, money and beautiful women. He wants everything. For the king, ah! Once he has this, he demands something else. Once he has this one, he wants another one. Once he possesses everything, he wants the fountain of youth. It is exactly like that. Such is the characteristic of craving.The next step after craving is grasping. "Grasping" is much like a monkey. It is really interesting to see the monkey moving about on the tree! The monkey would pick fruits. He would take one and put it down. He would pick another one and put it down. Take another one and put it down. Take another one and put it down. He would keep picking. This is the characteristic of grasping. In other words, this is the state of our mind.[09:41]
When you are grasping, what happens next? After you grasp, a very strong and powerful mental state arises. A very strong and powerful state arises. You can view this from the perspective of every moment in our lives. Or you can look at this over a lifetime. For instance, for what we enjoy – eating, ah, once you see something that is delicious, you will sit there and look at it. What happens first? It is that you have seen it. Once you see it, at this time, if there was an influential force left from before, a latent propensity, a contact that accords with ignorance will occur as you look at it. Eh, then you will like it, which is craving. After you crave it, you will further grasp it. After you grasp it, you will eat or do whatever that you do. The more you eat the more you want to do that! When we are happily eating something, we just cannot stop. If your stomach is not made of flesh, if it is as big as a house or ocean, you will not stop eating, regardless of the amount you have eaten. Just this thing alone contains such great power. This occurs moment by moment.[10:46]
And then, there is another situation. After you have accumulated stufffs in your life, let us take ourselves in this era as an example! There is no exception to the people of this mundane world , just ten to twenty dollars a day would address your daily needs. That will take care of things. Ah, but one just cannot live like that. One has to accumulate. Ten dollars and twenty dollars are not enough. One will want 100, 1000, 10,000, 100,000 or even more! One will accumulate, accumulate and save it in the bank. This process will gradually evolve. One will then spend his whole life constantly pursuing this, constantly pursuing this. Gradually, gradually, as he pursues these things, he will be constantly creating this type of karma in his mind. There will be a very powerful, very powerful influential force that is left in his mind. It is a great, great influential force. Ordinarily, at the end, this is what will go on in his mind. For instance, if someone is sick, ah, one will normally have two types of attitudes after one becomes sick. One is to quickly find a doctor. This is because he needs to safeguard his life. Another one is that, in case something goes terribly wrong, ah, and he will feel that he had not done this, had not done that. Ah, he did not write clearly in his will, what should he do with his money, how should this be handled. His mind is completely occupied by these things. Therefore at this time, this becomes a very powerful force. For everything that he has busied himself with his entire life, these things will come closer and closer to him, and they will arise.[11:58]
Therefore do you remember that when someone dies, he could die with a virtuous mind or a non-virtuous mind? What is that? It is exactly the force created by what he has been busy with his entire life. When he was busy, why was he busy? It was because he had gone through craving and grasping earlier, right? Are you clear? That is because our subjective aspect at every moment will come to produce such a great force at this particular time. For how we are normally, all you have to do is introspect a little and you will discover that the same type of scenario occurs in our everyday life as well. At any important juncture, let us suppose that there is something important for me to do. Say I am working on it right now. But halfway through, I had to leave. Ah, I am sorry. I will have to make sure I explain this to someone clearly [before I leave]. This thing will for sure occupy your mind. What is this called? This is the weightiest karma. Otherwise, even if you are leaving, someone will remind you, "Eh, so and so, this thing is unresolved." "Ah, right, right, right!" Things like these are all what? These have all gone through the stages of depositing the seeds in the consciousness. After the many occurrences of craving and grasping at present, "existence" is created. The so-called existence is karma, a force that is present. This goes to say that your habits, or when you are about to go but "ah, I remembered this." Situations like these are all indications of this.[13:22]
This force, it is due to this force [that you move on to your next life]. And your previous life will have ended. You will have given up the conditions in your previous life. Therefore in the four noble truths, we called this process: cause, origin, condition and arising. It is cause, origin, condition and arising. "Cause" is the seed. The seed period is the seed in the causal period of ignorance, compositional activity and consciousness. "Origin" is the nurturing by craving and grasping. What does this origin include? It includes all of afflictions and karma, these two types of things. After these strong afflictions, namely, craving and grasping, one will create all sorts of karma. This is called origin. After origin, it will produce a force which will shape your next life. When this life ends for you, when you have to give it up, this is the "condition" for the rebirth. And this is the "arising" of your next life.[14:40]
Therefore, right here, this is the same case as well. Having gone through craving and grasping earlier, one will create this karma. The force of this karma is very strong. You had first acted out of ignorance to carry out compositional activities. For instance, you have seen this with ignorance, so after you have seen it you've done something. This left a shadow. This left a mere shadow. But this shadow may not necessarily produce a fruit. Generally, after you have done it, it will be left there [in your mind]. But suppose it is subsequently nurtured by craving and grasping. Gradually, gradually, this force will become stronger, stronger and stronger. Everyone can relate to this, right? This is very clear and apparent. Therefore, for what we had just given as an example, when you are about to leave today you have thoughts to explain what you were doing to someone, what is that? This is the force of "existence." When this life ends for us, this is the same type of force that will arise. This is what will lead you to next life. So, your next life will arise. You will then take rebirth. [15:42]
So, when you take rebirth, how are you born? This is how you go through rebirth. We have already gone through the concepts of rebirth. That is when you are about to leave this life, when the condition of this life comes to an end for you, this is death. And then, due to your ignorance, a lack of understanding of reality, you will crave. You will feel, "Ah, I am going to lose it!" This beginningless affliction and the force of all the karma you had done in the past will propel you forward. This state of mind is the state of mind of the consciousness. You will continue to... The life that had been produced by your previous karma will end here. But your consciousness in itself will have a force that propels it forward. This is the time when the intermediate state will arise. The intermediate state will arise.[16:47]
When your intermediate state arises, it is still because of karma. We have said this earlier, at the time you created this karma, there was not only you but all that which concords with you. And then, hey, I am sorry, when the karma that you have done and the concordant sensory objects arise, at this time, you will whirl around inside it again. And you will be reborn. At the moment of rebirth, this was explained earlier. It is very plain and clear to us. If you use the birth from womb as an example, you will see the union of a man and a woman. This occurs because of your karma. This is to say that if they do not have karma with you, you will not be able to see them. If they have karma with you, even if you are thousands of miles away, you will go there and see them very clearly. Based on the texts of The Levels of Yogic Deeds and others, one explanation says that you will see the union of a man and a woman, the other explanation says that you will see the genitals. And at the very end, you may only see semen and blood. These are all speaking of the same thing. That is when your mind is completely absorbed, this is all you see![17:40]
We have talked about this yesterday. If we just carefully examine this, we will become very clear. In the beginning, we will see something. In the beginning, you will go to the kitchen and see that something is being cooked. But towards the end of your stay there, for what you like, at the very end, you will only see that and nothing else. This is a very real state of mind. And then for your "consciousness," due to your customary habit, your consciousness will just enjoy this thing. Hence at this moment, there is a strong and powerful force. Originally, it is something that you have been focusing on with the karmic force of your mind. But because of this strong and powerful force, you will occupy it, inhabit it. At that time, this fertilized ovum, this fertilized ovum is the "form" of the nameand-form. And this "name" is what? It is your consciousness. For the object which your consciousness has focused on, this strong and powerful force of "existence" has caused you to latch on to it, like an adhesive.[18:43]
Without a strong force produced by this existence, you will not have rebirth. You will not go for it. This occurred exactly because of this strong and powerful force. And this strong and powerful force is the factor of existence, which is "potential existence." It is something that we have created from the beginningless time. Through some nurturing by craving and grasping, you will suddenly stick to it, stick to it. This is then name-and-form. Therefore, for both name and form, these two things do what mutually? The name depends on the form. The form depends on the name. This is exactly the time that this occurs. So then, why is name-and-form like a boat in the ocean? Even though this exists, there is life, but it cannot move in this ocean. It is trapped. Hey, it is just like that, just like that. When you look from far away, it is just a pile of things. That is all. However, there are two things here. One of which is the aspect of the material. Which part is that? It is the boat. What about the consciousness part? It is the people. It is exactly this. That is all there is.[19:45]
Since this karma will continue to propel forward, as it continues to propel forward, the six sensory faculties are beginning to develop. The six sensory faculties, even though the six sensory faculties are developed, the sensory faculties themselves have not developed the function to recognize things. Therefore, it is much like an empty house. This empty house is one's own substance. The six consciousnesses are the six windows. Therefore, this drawing is an empty house with six windows. But it is hollow and empty. This is when one has developed the six sensory faculties. This is in the womb. Even later, when the six sensory faculties are completely developed, the function of the sensory faculties is not yet noticeable. The function of the sensory faculties is not yet noticeable.[20:42]
Further, by the force of the karma, one is born. At this time, it is called "contact." This is contact, which is sensory faculties, sensory objects, and consciousness, "the coming together of these three things will produce contact." Contact is something that is extremely sensitive. Therefore, this diagram draws the union of a man and a woman. Although it does not show that they are actively engaged, the man and the woman are simply sleeping on the same bed. This is contact. It is a very intense state, a very intense state. Ordinarily, this contact is something that we can also get a feel for. When you have contact, for example, that is when you might be sitting on something soft. As you sit on it, it is your first thought. Or it could be anything, if it is something that is pleasant, ah! You will feel pleasant. It could be other feelings of pain or happiness. In the beginning of your contact, you may not be able to tell whether you feel happy or not happy. However, hey, all of a sudden, you will have this sense. Just like that.[21:33]
This sense is something that is very acute. From this acute sense, you will further develop "feeling," develop feeling. This feeling is very intense, very intense. Therefore, what is the drawing for this one? It is like your eye has been shot with an arrow. Wow! The eye is something that is extremely sensitive! If there is the slightest wind, ah, the eye will feel really awful. If there is the slightest dust that got in, you will feel terrible. It is just like that. Therefore, if you experience any little thing, whether it has to do with the body or the mind, it will be that intense.[22:24]
In fact, this is how it is for us at present as well. The weather has become cold these few days. Ah, it is suddenly cold. So, we would feel, "Ah, this place, cannot get used to that." Oh, in the morning, the first thing that happens is you cannot seem to wake up. Even after you wake up, when you go to the main shrine, you would ordinarily just enter. [But now], oh, as you enter, when you step onto the floor, it is extremely cold. This phenomenon is actually better in the monastery. If you go out on the street to take a look, wow! All kinds of fashionable clothing are on display. When the weather gets slightly warmer, these clothing will all be gone. It is all like that. And then if you taste something, ah, if the taste is slightly off, you will feel that something is wrong with it. It does not matter what, it is just that sensitive. Just like that. That is feeling. That is feeling.[23:02}
This is why we had just said this earlier that we have begun from ignorance, compositional activity, and consciousness. What are these three factors called? The projecting factors, isn't that right? Why are they called the projecting factors? There, there, they can bring about the future. But it is still in the causal period! For the projecting factors, in order for them to actually project, there needs to be another condition. What is the condition? Craving and grasping. The causal period consciousness is indeed right here. But would this causal period consciousness produce a fruit? Not necessarily, it will have to depend on whether you have the nurturing of craving and grasping. Once there is the nurturing of craving and grasping, when they continually to nurture it, this is the so called "done and accumulated." You will incessantly go through this. For this one thing, you will incessantly, incessantly accumulate. This force will become very powerful, very powerful. At the end, when the previous condition comes to an end, this is the force that will arise. What happens when you are born? This is the order for birth. This is the order which ultimately result in feeling. Now for our whole life, from the moment we begin our rebirth until aging and death, we are constantly feeling, constantly feeling. Isn't that right?[23:47]
Now for our sensory objects, when we encounter the sensory objects, this is divided into three parts. From what has been explained to us earlier, this is divided into three parts: fruitional effect, causally concordant effect, and environmental effect. What is the fruitional effect? There, it is exactly these, starting from name-and-form and so on. This primarily refers to the physical body that you have, that which is inhabited by the consciousness. After that, whenever a sensory object arises, you will have the feeling. When you have this feeling, there is something else lurking - causally concordant effect, this will arise as well in your mind. But this is the effect. Like that. And then, for the external sensory object, the external environment that we depend on, that we as living beings depend on, this is called the environmental effect. This is the external sensory object that we depend on. We will spend our entire lives in feeling.[25:05]
Whenever you have feeling, you will have something, you will constantly be whirling about this sensory object. Once you have a feeling, you will naturally follow this feeling to bring about a certain mentality. What is this mentality that has been brought forward? It is the causally concordant cause and effect - that is if you are an ordinary being. But after we understand Buddhism, hey, things are different, things are different. Why do you feel this way now? Ah, it is because of the causes and conditions from the past. Therefore, after you see this thing, you will enjoy it again. This is the attachment that has been accumulated from the past. On the contrary, if you see something and develop hostility for it again, that is because you accord in that way [from the past]. Anyhow, these all constitute ignorance. Uh, this is wrong, wrong! If you understand that you were wrong, you will not continue to do that. This is then cessation. But we will not talk about this for now. Like that.[26:05]
Therefore, before you understand the principles, you will certainly be whirling around inside it, whirling around inside it. And you will talk about all sorts of mundane world principles. From the perspective of the mundane world, it is right! You are 100% within reason. Hey, of course we should go and enjoy ourselves. Of course, we should have adequate nutrition. Of course, we should be comfortable. Of course, we need to see who has good reasons. So, you have good reasons and I do not have good reasons! All sorts of things like these will appear. I am sorry, what are all these? These represent the causally concordant cause and effect. You will continue to create karma. The reason you act this way is because you do not understand how you have produced the effect of this lifetime. Isn't that right? Ignorance - here it comes again and you will begin this cycle from the beginning! And then, since you do not understand, you will develop craving and grasping. This is where we should understand - oh! This is why he told us earlier that this "feeling" that which will produce or bring about craving, this feeling that will produce craving, these two factors belong to two different sequences of dependent arising. Are you clear now? I wanted to explain this first.[27:16]
Another thing is that ignorance, compositional activity, and consciousness are the projecting causes. This is the causal period consciousness here. Let us say, ordinarily, hey, when we go outside or perhaps, we are sitting here watching the television. Let us use an example! This is something we will frequently refer to. When you are very engaged while watching the television, then suddenly the commercial appears. Ah, it was so good, why did the commercial have to come up! So, you find it annoying. Yes, you resent it. It is fortunate that it only lasts 30 seconds. I am sorry! This has been imprinted in your consciousness as the causal period consciousness. But it has not manifested! Hey, after some time has elapsed, all of a sudden, since the commercial said, "Ah, this car is excellent in a certain way, excellent in a certain way." When you have money and are out shopping, you will remember, "Ah, yes! I remember something about that car." Then you will go do that.[28:20]