菩提道次第广论手抄稿:旧版第七十八B面
（手抄稿 第十册 p197）[00:10]
觉得这个，能感觉的这个，这一种心理叫做触。所以“说六处缘者，亦表境识”，这个六，前面是六处，就是六处所缘的是境、识，就在这个上面。就是也说明了，实际上呢，我们又为什么称它说“六处缘”呢？就是它一定是三样东西和合的时候才生起这个东西来，那个也就是这个前面的六处所缘了这个境跟识，六处就是六根嘛，那么这个根缘着这个，生起这样的那一支出来。[00:47]
p. 182 (11)
（7） Feeling. Corresponding to contact's discrimination of three types of objects, there occur three sorts of feelings - pleasant, painful, and neutral.
【◎ 受者，谓触取三境顺生三受，谓苦乐舍。】
再下面，由于触的关系，你碰到了以后，就是下面碰到的时候你一种感受。那么对于这个所感受的，这个你会觉得欢喜的、不欢喜的，然后呢无所谓欢喜不欢喜的；不欢喜的是苦，欢喜的乐，下面就是舍。[01:13]
(8) Craving. This means both craving not to be separated from pleasant feelings and craving a separation from painful feelings.
(p198) 【◎ 爱者，谓于乐受起不离爱，于诸苦恼起乖离爱。】
“爱”是什么？爱是一种乐着、爱着。前面你有了这个感受以后，对于快乐的这种感受，你不希望离开它；反过来，对于不快乐、痛苦的，你希望啊远离你，远离你。[01:44]
The statement in a sūtra that "craving is caused by feeling" means that feelings accompanied by ignorance cause craving. Where there is no ignorance, craving does not occur, even if feelings are present. This being the case, contact is the experiencing of the object and feeling is the experiencing of birth or the fruition of karma. Hence, when these two are complete, experience is complete.
【说“由受缘生爱”者，是从无明和合触缘，所生之受而能生爱，若无无明，虽有诸受爱终不生；由是因缘，触是境界受用，受是生受用或异熟受用，若此二圆满，即为受用圆满。】
这个下面的说一下。平常我们“受缘生爱”—现在 十二因缘的话，每一个前面那个为缘，生起下面这个条件来。他为什么这个地方要解释一下，前面不解释呢？照理说也应该是无明缘，然后呢生行，行缘生识等等。这地方特别讲受因缘所以生爱，这个是有一个道理的。这个一定哪，跟无明相应的这个触，那个时候所生的受才能生爱，就是这样，所以不是一定受缘一定生爱的。所以如果说你证了圣果了以后，他还是有感受，他那个感受叫“离系”的感受，不再有系着了。所以圣人眼睛不是看不见，他还是看得见，还是听得见。尤其是罗汉，这个小乘的圣者，他还是有苦的感受的，不过他这个苦的感受上面，他不会起这个乖离爱；他也有欢喜、乐的感受的，但是他那个乐的感受上面，不会起不离 (p199) 爱，他这个贪瞋痴这个三毒，已经整个地铲除掉了，这样。[03:46]
所以这个则是我们凡夫异生位上的，那一个无明还没有破，并不了解真相，所以于这种因缘遇见了以后，那么这个受会能生爱。所以他下面说：“若无无明，虽有诸受爱终不生”，还是有的，但是爱不生，爱不生。下面这个话，爱不生，生死就断，生死就断。关于这个道理，那么刚才说的，在这个 十二因缘的流转图当中，因为有更仔细的说明，所以我在这个地方每一支不深入地解释。[04:33]
由这个因缘，由这样“触是境界受用，受是生受用或异熟受用”，那么这个两个有什么差别呢？触跟受什么差别呢？这个我们要了解的，“触”就是当我们这个六根对着六境的时候，那个触的特质就在境界上面，就缘这个境界，跟着这个境界转的，这样，所以叫境界受用。那个“受”呢，什么叫生受用呢？就是当那个境界有了触以后，然后你感觉到，哎呀！这一个好的，你就贪着；这个不好的啊，你就排斥它，排斥它；如果是没有这两个的，那么就是舍受。所以那个时候受的因缘，它会产生那个三毒相应，而这个三毒相应的结果是什么呢？就会感生将来的这个生死流转之果，生死流转之果，所以叫生受用，或者异熟受用，因为生是流转当中的果，另外一个名字叫异熟，异熟。[05:53]
所以触是对境界的一种反应，那么受的，由于这样的话，然后引发那个爱、取而流 (p200) 转生死，这是两者的差别；而那两个东西碰在一块儿的话，受用就圆满了。所以真正的这个受用的圆满，一定是触、受两样东西，触、受两样东西。在这个地方，实际上呢，我们修行真正最重要的关键，就在这个境界上头，最重要的就在这个境界，这个地方你识破了，问题就解决。所以佛啊讲佛法的时候，一开头告诉我们是什么？告诉我们：“观受是苦。”记得吗？平常我们讲一个道理讲得头头是道，实际上这修学的根本在此，根本在此。那么这个关键，慢慢、慢慢地我一步一步地说下去。[07:05]
There are three types of craving, one for each of the three realms.
【其中三界有三种爱。】
所谓欲爱、色爱，然后有爱。在欲界的爱，就是像跟欲相应的，欲贪着的，这个叫欲爱；那么色界的话呢叫色爱；然后无色界呢，这些东西都没有了，但是它还能够引发后有的，还是有，而不断流转。所以这个三爱也就是叫作欲爱、色爱、有爱。[07:43]
p. 183(2)
(9) Grasping. Grasping refers to yearning after and attachment to four types of objects:
【◎ 取者，于四种境起四欲贪，】
对于四种境界当中起这个四种。[07:52]
(1) holding onto what you want: yearning after and attaching to the sensuous, forms and sounds, for example; to bad views (excluding the reifying view of the perishing aggregates); to ethical discipline associated with bad views and bad conduct; and to the view of the perishing aggregates; (2) holding onto views; (3) holding onto ethical discipline and conduct; and (4) holding onto assertions that there is a self.
【谓欲着于色声等欲尘，】
所谓色、声、香、味等等，他就会起贪欲，起贪欲。[08:04]
(p201) 【及除萨迦耶见诸余恶见，恶见系属恶戒、恶禁及萨迦耶见，是为欲取、见取、禁戒取、我语取。】
这个“取”是什么呢？取就是由于你前面的这个爱着的关系，所以你进一步地就对于所爱着的境界就执取，就执取。所以这个取啊，实际上就是爱的更深一层的一种力量，所以有的时候就是爱的别名。但是这个里边程度上面是有一点差别，你一看，啊，你倒满欢喜，觉得满可爱；下面啊，你觉得满可爱啊，你就想办法获得它，那个心理的状态，就是这种心里面比爱是强烈，比爱是强烈。那么为什么要分成功两样东西呢？因为你单单爱的话，它没有这个取着的话，它不会引发出这个，单单这个爱的话，它还不致于引发出流转生死的后有的力量；而是由于这个爱的力量慢慢地增强，要到这种状态，它是引发，所以它是两个位次。所以我们平常说业为什么会感果？叫作已增长，就是这个！你造了以后还要增长，它那个增长的力量，主要的就是什么？就是这个力量，就是这个力量。[09:51]
那么，这个或者是“欲”的，尘欲等等；还有呢，“见”，除了萨迦耶见以外的其他的恶见，（萨迦耶见是什么？就是特别的这一个对我的执着），那么归纳起来叫欲取、见取。“欲取”的话，就是对于种种的色、声、香、味等尘欲的取着，对你所欲望的，这个(p202) 贪欲心相应的这种取着。你看见好吃的，啊，就吃它；看见好听的，啊，你就跟着它去；看见这个软的、舒服的，你就又是这样，这是欲的。那么“见取”的话呢，就是这个两样东西。戒禁取，这个戒取、戒禁取，也就是在这个前面的种烦恼当中的。还有“我语取”，我语取就是对于萨迦耶见所起的种种的我、我所贪欲等等，就是这个。[10:58]
(10) Potential existence. In the past, compositional activity infused your consciousness with a latent propensity, that, when nurtured by craving and grasping, became empowered to bring forth a subsequent existence. "Existence" is a case of calling a cause [an activated propensity] by the name of its effect [the subsequent rebirth].
【◎ 有者，谓昔行于识，熏业习气，次由爱取之所润发，引生后有有大势力，是于因上，假立果名。】
那么下面呢，再是“有”。有是什么呢？有就是有一种力量，强有力的力量。这一个是为什么会来的？由于以前的识，以前什么识呀？以前什么识呀？就是前面无明、行所种下的这个因位识，大家还记得吧？无明，由于你无明啊所以造业。当你造业的当下，他那个时候，就在造种种业的时候，在我们的心识当中就熏下一种影响力量，所以我们叫作习气，“业”习气，或者一种习惯。那么这种习惯呢，它将来它会再发出来的，所以这个这种再引发出来的这种习惯的力量，我们又给它另外一个名字叫作“种子”。那不管名字是什么，总是那这个，它是潜在的一种功能。[12:23]
那么，那个潜在的功能，经过这爱、取的滋润，经过了爱、取的滋润了以后，它又 (p203) 引发，引发出来一种强有力的力量，能够生“后有”的大力量。而这个大的力量，可以使得我们感果的，就以后继续保持生长后有。虽然眼前它还并没有现起，所以他这个地方说“因上面假立果名”，因为现在它还在因位当中没有生起啊！但这个力量却是到了这个，它一定会引发你下一生的结生，所以这个叫作“有”。那么由于这个力量的话呢，再下面的话，那么就生。[13:20]
(11) Birth. Birth refers to consciousness initially entering one or another of the four types of rebirth.
【◎ 生者，谓识于四生最初结生。】
这个“生”是什么呢？就是前面那个因位识，由于经过前面的爱、取的滋润，产生一个大力量，所以他又去再投胎。当然这个还有其他的因缘，上次我们说，集谛当中，因、集、缘、生，因、集、缘、生。那个“缘”是什么？就是你前面这个一生，命舍掉的时候。欸，因为你前面的一生，命舍掉了，然后你集了这个业，它后面又开始结了新的生命，就这样。所以这个前面的因位识，由于这个舍掉前面这一生的这个缘，加上你前生造了这个有—就是经过爱、取滋润的强有力的力量，又去推动你结新生命，这个就是生支。那么生完了以后呢，对不起，注定啊就这一条路—老死，老死。[14:39]
(12) Aging-and-death. Aging is the maturation and transformation of the mental and physical aggregates.
【老死中老者，谓诸蕴成熟转变余相，】
(p204) 就是说五蕴慢慢地成熟了，慢慢地变了，年轻的时候少壮、气力好，到那时候慢慢地不行了。[14:53]
Death is the casting aside of the aggregates' continuum.
【死谓弃舍同分诸蕴。】
就是眼前这个“同分”，我们人的众同分就是我们这个，那没有啰！那么为什么老死两个并在一块儿呢？这个死是一定有的，老却是不一定有，却是不一定有。但是实际上呢，它一定生了以后一直在转变当中，转变当中，那个转变的跟前面相比的话，衰老了，叫作。所以是这样“生”了以后，注定了那么就有这个“死”这样的一支，那么这个是 十二支这个简单的内涵。那么这个十二支当中，进一步叫 [15:42]
2 Abbreviated classification of the factors.
【◎ 第二支分略摄者。】
下面这个支分略摄啊，也许不一定很明白，但这个非常重要、非常重要。这个概念哪，你如果能够把握得住的话，能够了解得清楚的话，那时候我们就很容易明白，我们任取，任何一个时候取一个境，那个取境了以后，这个念头它为什么来的，然后呢这个念头怎么会感得这个生死的。这个原因在这个地方，都非常清楚明白地交代得出来，交代出来了。平常所以我们讲 十二因缘，把它讲成道理，那个真是啊好可惜！这个道理有它实际上 (p205) 的这么实在的一个内涵在。那么现在我们先把它这个十二支，怎么样归并成几个大类，说一下：[16:50]
The 《Compendium of Knowledge》:
【如《集论》云：】
那个根据那个论上面。[16:53]
What sort of categories do you obtain by abbreviating the factors?
【“云何支分略摄，】
这个怎么讲呢？[16:57]
There are four types: the projecting factors, projected factors, the actualizing factors, and the actualized factors.
【谓能引支，所引支，能生支，所生支。】
这个十二支分成功“引”跟“生”，然后引又是“能引”跟“所引”，“能生”跟“所生”；引是引发，生是生起。它前面一个引诱的力量，由于这个引诱的力量，然后呢最后就生起一个新的生命，所以这是两样东西。什么是能够引发的？因为它能引的东西引起所引，那么这样的，前面。譬如说我们看一样东西，那个时候我的眼睛是能看的，我所看见的这个对方，譬如我看你，你是我所看见的，这个能、所之间的都是这样，是吧？我们这很了解，所以能跟所。那么这个“引”有个能、所，这个“生”又有一个能、所。这 (p206) 我们现在先这样，即使不太清楚，你把这个名字记好了，那么完了以后呢，把这个道理归纳好了以后，再下面讲的时候，那么你就很清楚了。[18:15]
What are the projecting factors? Ignorance, compositional activity, and consciousness.
【能引支者谓无明行识，】
那就是能引，就是整个的我们生命的最开始引发的、主要的，就是这个几个东西，无明、行跟识，这是能引支。实际上这个识只有半支喔，两支半，说无明、行跟因位识。[18:41]
What are the projected factors? Name-and-form, the six sources, contact, and feeling.
【所引支者谓名色六处触受，】
一共是四支，实际上是四支半。所引的是什么呢？它前面能引支当中的识的半支，引发变成功“果位识”，所以应该是说这个半支加上这个“名色、六处、触、受”，叫这个是引发的。能生呢？[19:08]
What are the actualizing factors? Craving, grasping, and existence. What are the actualized factors? Birth, aging, and death.
【能生支者谓爱取有，所生支者谓生老死。”】
“能生支者”是“爱、取、有”这个三支，完完全全的三支。所生支的“生”，生了就“老死”。那么这个是先分类，这个分类，我们也暂时，你不要去强记它，不要强记，大概有个概念。等到你把 十二因缘流转的程序了解了，那你不要急，清清楚楚、明明白 (p207)白，事实就是这样，而我们每一个人就在这个当中流转。一期生死固然是如此，一刹那起灭还是这个。所以我们现在继续看下去：[19:50]
Qualm: Well then, do the two types of causality—one with respect to projection and the other with respect to actualization—demonstrate one instance of causality wherein one person takes rebirth or do they demonstrate two instances?
【若尔引生两重因果，为显有情一重受生因果耶抑显两重耶，】
说，那么你现在这样说来，前面这个能引到所引是不是……从因引，能引到所引，这是因到果；后面是能生跟所生，又是一个因到果，这个说引跟生是两重的因果。这个两重的因果，用在我们的有情身心上面，你到底说它是说，说什么呢？假定说，说一重或者是两重，如果一重的话，你只要说从引到生就行了，为什么还要说能引所引、能生所生呢？所以他又问了，是显是一重一趟，还是两趟啊？这是一个问题，这是问题。那么同样地，现在你们对这个概念还不一定很清楚，我们把那个文先一步一步地解释。[21:00]
If the former,
【若如初者，】
那么他就说：假定说—这个还是个问题喔—假定初者是显一重因果的话，就是从前面到后面，那么这个人生就是这样。[21:13]
it would be incorrect to claim that the actualizing factors, craving and so on, occur after the establishment of the group of factors beginning with resultant period consciousness and ending with feeling [the projected factors].
【则已生起果位之识，乃至于受，后生爱等不应道理。】
(p208) 因为你在这个上面所说的，这是一重因果，就是前面引，“能引”引到“所引”；前面是能引是因，然后感得所引之果，那不是就有了吗？有了，那十二支假定说就算这样的话，那么前面已经引了，说能引是什么？无明、行、识，这个是能引的因；然后呢所引的引起的果是什么？果是名色、六入、触、受。到了这个地方够了啊，后面为什么还有爱等，这要它干什么？这不是没有用了吗？所以说，“后生爱等是不应道理”。哦，这个说不通的。假定说，你说是两重因果的话，[22:12]
If the latter,
【若如第二，】
第二是说两重因果。[22:15]
there would be no ignorance, compositional activity, or causal period consciousness [projecting factors] in the latter cycle of causality [the ordering of projection], and no craving, grasping, or existence [actualizing factors] in the former cycle of causality [the ordering of actualization].
【则后重因果中缺无明行及因位识，前因果中缺爱取有。】
是啊！那你要两重因果的话，它这个引生的因是无明、行、识；是，前面是由无明、行、识引得来的；这后面第二次的话，那个无明、行、识就没有了，所以说“后重因果中缺了无明、行及因位识”，这是一个缺陷。“前因果中缺爱、取、有”，这么……前面实际上呢，它那个两重是什么呢？前面就是无明、行、识这个“能引”，引出名色、六入、触、受“所引”，这是第一重因果；然后呢爱、取、有，这个是“能生”，生起这个生、 (p209) 老死“所生”，不是两重因果，是吧？这两重因果，假定你现在讲两重因果的话，那么后面这个因果当中，从爱、取、有到这个果位上的生、老死，却没有能引的无明、行，这个不行；反过来，前面这个能引当中，无明、行、识却没有能生的爱、取，这个又缺乏了，这个又不行。所以他提出这问题，提出来。[23:48]
所以关于这个地方他是辩论得很细，辩论得很细，目前我们在座的有一些同学，不一定有这个力量去体会到，那不妨。但是呢，只要讲完了这个图以后，你们只要肯努力一点的，稍微努力，不是大努力啊，这个概念就很清楚。我刚才一再说，这个概念清楚了以后，你整个的生死流转的基本的完全了解，完全了解。而这个生死流转，不是说像我们单单说的：啊，这人从生，生出来到死好像很遥远，不是！就是我们从生到死一刹那、一刹那，眼前任何一个时候，无不在这个流转当中。广地来看说一期的生死，狭义地来说是刹那之间，都在这个里边。而这个里边，完完整整地讲，都有从无明开始，一直到老死为止的这样的首尾相连、辗转相应的这个状态。所以我们关于这个地方，一定要很清楚明白地弄清楚。关于这里，这个《瑜伽师地论》上也有的，不过假定说不仔细地说明的话，教普通一般人去看的话，你绝对看不懂，不晓得他说些什么。现在我们继续下去。他怎么讲？[25:30]
Reply: There is no such fault,
(p210) 【答：无过。】
说：没错，没有错。下面解说了。[25:34]
because, whatever is projected by the projecting causes [ignorance, compositional activity, and consciousness] must be created by the actualizing causes [craving, grasping, and existence].
【谓能引因所引之法，即能生因之所生起，】
“能引因”，前面能引因是什么？就是无明、行、识，无明、行、识这是三样能引。“所引”引的什么呢？引的是名色、六入、触、受，这个四样东西，所引的啊就是“能生因之所生起”。第二重因果当中不是说生吗？生起来这个生，它是个什么？是个总相，生起来那个总相我们叫生；生了以后，实际上那个生里边，就是这个名色、六处、触、受，所以说“即能生因之所生起”，就是这样，所以它并没有缺少，并没有欠少什么。就像刚才我们说，一个房子，我们的教室，当你说教室的时候，虽然我并没有说这个教室里还有黑板，还有讲台，还有大家的课桌，一定包括在里头，否则的话，这个不能算一个教室。这个我们特别说一下，然后呢说：[26:43]
When what is projected 【name—and—form, the six sources, contact, and feeling] has been actualized, it is that very thing, the projected, that is designated as being born, aging, and dying.
【所引已生，即于此立生老死故。】
说，虽然是第一重因果所引，引生的，生起了以后，这个名色、六处、触、受，这 (p211) 些东西到后来，喏，就所以死，死什么？也就是这些东西死，并没有别的。譬如说我们说那个教室，说这个教室整个烧光了，当教室烧光的时候，请问这个里边的黑板、桌椅难道还在吗？当然也烧得光溜溜，一样东西都没有啊！就是这样。那么他为什么要说两重因果呢？这个不是问题了吗？他为什么要这样说呢？所以下面问题来了，[27:28]
Qualm: Well then, what is the point of presenting two cycles of causality?
【若尔何为说两重因果耶。】
那为什么你要说？那你不是这样就行了吗？[27:35]
Reply: Such a presentation demonstrates that the characteristics of the true sufferings that are the effects of projection differ from those that are the effects of actualization.
【答：为显引果苦谛，与生果苦谛相各异故。】
说，这个里面有个大道理了，这个有绝大的道理了。这个引果的这个苦谛，跟生果的苦谛的行相不一样的，这个不一样的。这个同样的是，譬如说苦谛，同样的是引、生因果当中，但是它每一支每一支，这个功效、这个行相、这个状态、这个内容啊，都不一样，都不一样。这个所以一定要把它分开来，所以一定要把它分开来。[28:19]
The former [consciousness of the effect period, name—and—form, the six sources, contact, and feeling] are dormant at the time of projection. Since they have not actually been established, they will only become suffering in the future. However, the latter [birth, aging, and death] are situations in which the suffering has been actualized, and hence are suffering in this lifetime.
【前者于所引位唯有种子，自体未成是未来苦，后者已生苦位现法即苦。】
说前面这个啊，前面这个是引果苦谛是在种子位当中，它那个时候，它那个本体还 (p212) 没有生，所以虽然有那个潜在这个力量，但是它并没有苦，虽然说也是属于苦谛的。后者呢，生起来了以后啊，现法就是苦，这两个是有绝大的不一样。可是固然引起来的这个果，固然是不一样；然后呢没有引果之前，这个因本身也不一样，所以前面这个因叫“能引”，前面生这个果叫“所引”。[29:16]
78B Commentary
English LR v.1 p.320 (COMMENTARY V1. P32)
(7) Feeling
Corresponding to contact's discrimination of three types of objects, there occur three sorts of feelings-pleasant, painful, and neutral.
Next, from contact, after you have come in contact with something, you will produce a feeling. From this feeling, you will decide whether you find the object pleasant, painful, or neither. What you do not find pleasant will be suffering to you. What you find pleasant will be happiness to you. The last feeling is neutral. [00:47]
(8) Craving
This means both craving not to be separated from pleasant feelings and craving a separation from painful feelings.
So, what is "craving"? Craving is a desire, a longing. Once you have produced this feeling, for the pleasant feelings, you do not wish to separate from it. On the contrary, for the things that are not pleasant, that are painful, you hope to be far from it, be far from it.[01:13]
The statement in a sutra that "craving is caused by feeling"539 means that feelings accompanied by ignorance cause craving. Where there is no ignorance, craving does not occur, even if feelings are present. This being the case, contact is the experiencing of the object and feeling is the experiencing of birth or the fruition of karma. Hence, when these two are complete, experience is complete. There are three types of craving, one for each of the three realms.
Let me explain this. We would normally say "craving is caused by feeling." In the twelve factors of dependent-arising, every preceding factor will cause the development of the following factor. So why does he want to take the time to explain this here instead of earlier? The same principle should apply for ignorance to cause compositional activity, and for compositional activity to cause consciousness. However, here it particularly addresses the fact that feeling will cause craving. There is a reason behind this. It is certain that when a contact is made while under the influence of ignorance, then the feeling that is produced will cause craving. This is it. Therefore, just because you have feelings, these feelings may not necessarily produce craving. Hence, after one attains a noble fruit, one still has feelings. But his feelings are "emancipated." He is no longer bound by them. So, it is not that the noble beings do not see with their eyes, they can still see and hear. In particular for Arhats, the noble beings of the Hinayana will still experience painful feelings. But his painful feeling will not cause him to develop the craving to be separated from it. He will still have pleasant feelings. But his pleasant feelings will not cause him to develop a craving not to be separated from it. This is because his three mental poisons of attachment, hostility and ignorance have been entirely eliminated. This is the case.[01:44]
Therefore, for us ordinary beings, we have not eliminated ignorance and do not understand the reality. So, when we encounter situations, our feelings will produce craving. This is why he says, "Where there is no ignorance, craving does not occur, even if feelings are present." So, there will still be [feelings]. But they will not produce craving, will not produce craving. This insinuates that when cravings are not produced, cyclic existence will stop, cyclic existence will stop. With regards to this principle, just as I have said before, when we look over the diagram of the twelve factors of dependent-arising, I will explain it more thoroughly then. So, I will not go into each factor in depth here.[03:46]
Due to this, "contact is the experiencing of the object and feeling is the experiencing of birth or the fruition of karma." What is the difference between the two? What is the difference between contact and feeling? This is what we should understand. "Contact" occurs when our six sensory faculties encounter the six sensory objects. The attribute of contact has to do with the objects. It is about focusing on the objects and pursuing them. This is the case. Therefore, it is called the experience of the object. What about "feeling?" What is the experience of birth? That is, once there is contact with the sensory objects, and you produce a feeling, ah! This is attractive, so you will become attached. That is unattractive, so you will reject it, reject it. If you do not have any of these two feelings, then you will have a neutral feeling. At the moment of experiencing these feelings, there will be a response that accords with the three mental poisons. What is the result of being in accordance with the three mental poisons? This will produce the fruit of you whirling in cyclic existence in the future, the fruit of whirling in cyclic existence. It is therefore called the experience of birth or the fruition of karma. That is because birth is a fruit produced from whirling in cyclic existence. Another name for that is called fruition, fruition.[04:33]
Therefore, contact is a reaction toward the sensory objects. Once feeling is produced, it will incite craving and grasping to cause you to whirl in cyclic existence. This is the difference between the two. Once you put the two together, the experience is complete. Therefore, in order to have true completion of experience, you must have both contact and feeling, contact and feeling. At this point, in fact, the ultimate key to our cultivation has to do with the sensory objects [or situations]. The most important thing is about the sensory objects [or situations]. If you can see through this, your problem will be solved. This is why when Buddha imparts the teaching, what does he tell us from the very beginning? He tells us to "view your feelings as suffering." Do you remember this? We would normally speak about a principle and sound like we are well argued. Actually, this is the root to training, this is the root. For this critical point, I will explain this step by step slowly, slowly.[05:53]
"There are three types of craving, one for each of the three realms." There is the craving of desire, the craving of form and the craving of cyclic existence. The craving in the desire realm has to do with desire. This is the craving of desire. In the form realm, it is the craving of form. And then in the formless realm, these are all gone. But there is still the capacity to bring about existence. So, there will still be existence, you will incessantly whirl [in this cyclic existence]. So, the three types of craving are called the craving of desire, the craving of form and the craving of cyclic existence.[07:05]
(9) Grasping
Grasping refers to yearning after and attachment to four types of objects:
This is the four types [of yearning after and attachment] that are developed from the four types of objects.[07:43]
1. holding onto what you want: yearning after and attaching to the sensuous, forms and sounds,
For forms, sounds, smells, tastes and so on, one will develop yearning after and attachment, yearning after and attachment.[07:52]
for example; to bad views (excluding the reifying view of the perishing aggregates); to ethical discipline associated with bad views and bad conduct; and to the view of the perishing aggregates;
2. holding onto views;
3. holding onto ethical discipline and conduct; and
4. holding onto assertions that there is a self.
[It would seem that by Master's explanation, #2 holding onto views means #3 and #4. Hence in his explanation, there are two categories, #1 holding onto what you want: yearning after and attaching to the sensuous and #2 holding onto views.]
What is "grasping"? Grasping is such that since you have produced craving earlier, you will now go further to cling and grasp onto the object that you have craved, to cling and grasp onto it. Therefore, grasping is a deeper level of craving. This is why it is sometimes used as another name for craving. But they do differ in degree. You look at something, you kind of like it and feel that it is adorable. Next, since you feel that it is adorable, you will look for ways to obtain it. This sort of mentality, this kind of attitude is stronger than just craving, stronger than craving. So why does it have to be divided into two separate factors? That is because to just have craving, there is no force of grasping. And without that, you will not induce [subsequent existence]. Just to have craving is inadequate to induce subsequent existence in cyclic existence. Therefore, the force of craving will gradually increase up to this state which will induce subsequent existence. Hence, they have to be two separate factors. This is why we would normally ask how does karma issue effect? It has to be done and accumulated. This is it! After you have done it, you must continue to accumulate. This force of accumulation is primarily from what? It is exactly this force here. It is exactly this force here.[08:04]
So then, there is the "yearning after and attaching" to what is sensuous and so on. And then there are the "views," bad reviews excluding the reifying of the perishing aggregates. (What is the reifying view of the perishing aggregates? It is a special attachment to the self.) If you categorize these, there will be the holding onto what you want and the holding onto views. "Holding on to what you want" is the attachment to the sensuous, which are form, sound, smell, taste and so on. For what you yearn, you grasp with attachment. When you see something that is delicious, you will go after it. When you see something that is soft and comfortable, you will do the same. This is yearning after and attaching to. So, for "holding onto views," it is these two things. One is ethical discipline and conduct, a belief in the supremacy of ethics and religious discipline. This was stated as one of the ten afflictions in the earlier section. Then there is "holding onto assertions that there is a self." Holding onto assertions that there is a self is the attachment developed for the self and that which belongs to the self. These attachments are developed based on the reifying view of the perishing aggregates. This is it.[09:51]
[Translator note: apology for not being sure of the exact meaning that is translated in this paragraph.]
(10) Potential existence
In the past, compositional activity infused your consciousness with a latent propensity, that, when nurtured by craving and grasping, became empowered to bring forth a subsequent existence. "Existence" is a case of calling a cause [an activated propensity] by the name of its effect [the subsequent rebirth].
The next part, it is the "potential existence." What is potential existence? Existence is a type of force, a strong and powerful force. Where does it come from? It came from the consciousness that was mentioned before. What was the consciousness before? What was the consciousness before? It is that through ignorance, you formed compositional activities to have planted this consciousness of the causal period. Do you all still remember it? Ignorance, you have created karma from ignorance. When you created karma, at the time you created a variety of karma, these actions infused the consciousness with an influential force. This is what we call latent propensity, a "karmic" latent propensity, or a habit. This type of habit will surface again in the future. This force of habit that can be brought out again, we can give it another name - "seeds." It does not matter what the name is. This is what we are talking about. It is a dormant potential.[10:58]
So, for this dormant potential, after the nurturing of craving and grasping, after the nurturing of craving and grasping, it becomes empowered, empowered to be a strong and powerful force, a powerful force that can give rise to "potential existence." And this powerful force will enable our karmic fruition. It will continue to fuel the development of our subsequent existence. Even though it has not arisen yet at the present, but the text says, "'Existence' is a case of calling a cause [an activated propensity] by the name of its effect [the subsequent rebirth]." This is because it is still in the causal period and has not produced fruition yet! But this force has reached a particular level where it will surely bring about your next rebirth. Therefore, this is called "potential existence." With this force, it will lead to the next factor of birth.[12:23]
(11) Birth
Birth refers to consciousness initially entering one or another of the four types of rebirth.
What is "birth"? It is the consciousness of the causal period described earlier, having been nurtured by craving and grasping, creates a great force that propels one to be reborn again. Of course, there are other causes and conditions. We said earlier in the truth of origin that there are cause, origin, condition and arising. There are cause, origin, condition and arising. What is the "condition"? That is when your previous life ends because your previous life has ended, and you have accumulated karma previously, you will now begin a new life. It is exactly like that. Therefore, for the earlier consciousness of the causal period, through the condition of ending the previous life and the fact that you have created this potential existence from your previous lives - which is a strong and powerful force developed through the nurturing of craving and grasping, these will all together propel you to take a new life. This is the factor of birth. After one is born, sorry, one is destined for this path - aging and death, aging and death.[13:20]
(12) Aging-and-death
Aging is the maturation and transformation of the [mental and physical] aggregates.
This is to say that the five aggregates have gradually matured, gradually changed. When one is young, one is youthful, vigorous and has great strength. But at this time, one will gradually become weaker.[14:39]
Death is the casting aside of the aggregates' continuum.
This is the "continuum" at present. Our continuum is what we have here and it will be gone! So why are aging and death combined together? Death will surely happen but aging may not necessarily happen, may not necessarily happen! However, in reality, after one is born, the aggregates' continuum continues to transform, continues to transform. In the process of transformation, the continuum at a later time will certainly be older than it was in the previous time. Therefore, after "birth," one is destined to go through the factor of "death." These are the meanings briefly explained for the twelve factors. These are the twelve factors. The next step is the "abbreviated classification of the factors."[14:53]
2' Abbreviated classification of the factors
For this abbreviated classifications of the factors, you may not understand it that well. But this is very important, very important. For this concept, if you can grasp this and understand it clearly then you will readily understand that whenever you engage a sensory object, once you engage it, where does your thought come from? And how does this thought bring about cyclic existence? The reason is very clearly and plainly explained right here, explained right here. That is why when we normally speak of the twelve factors of dependent arising, we make it sound like a theory only. What a waste that is! In fact, this theory actually has practical implications. So now let us take these twelve factors and combine them to form a few categories. I will explain this.[15:42]
The Compendium of Knowledge:
This is based on this particular treatise.[16:50]
What sort of categories do you obtain by abbreviating the factors?
What does this mean?[16:54]
There are four types: the projecting factors, the projected factors, the actualizing factors, and the actualized factors.
These twelve factors are divided into [two categories], "projecting" and "actualizing." The projecting is further divided into "the projecting factors" and "the projected factors." The actualizing is divided into "the actualizing factors" and "the actualized factors." To project is to induce. To actualize is to give rise. The former one is a power to project and induce. Through this power that projects and induces, this will result in the formation of a new life. Therefore, these are two different things. What type of thing can project and induce? It is that which can project will project the projected. This is how it goes. Before us, say I am looking at something. At that time, my eyes have the ability to see. And I have seen another person. For instance, say I am looking at you. So you are the one seen by me. This is the relationship between that which can project and that which is projected. Isn't that right? We can readily understand this. So this is the projecting and the projected. Hence for the "projecting," there are the projecting factors and the projected factors. For the "actualizing," there are also the actualizing factors and the actualized factors. We will let this be for now. Even if you are not that clear, just remember these terms. After we are done summarizing the concepts and move on with more explanation, you will become very clear.[16:57]
What are the projecting factors? Ignorance, compositional activity, and consciousness.
These are the projecting factors. These are the very beginning factors which project our lives. These are the primary ones. It is exactly these few things: ignorance, compositional activity, and consciousness. These are the projecting factors. But actually, it is only half of the factor for the consciousness. So it is really - two and-a-half factors when we talk about ignorance, compositional activity, and consciousness.[18:15]
What are the projected factors? Name-and-form, the six sources, contact,and feeling.
There are a total of four factors. But actually, there are really four-and-a-half factors. What are the projected factors? It includes the "consciousness of the effect period" that was induced from the half factor of the consciousness that is included in the former projecting factors. Therefore, it should be this [latter] half factor plus "Name-and-form, the six sources, contact, and feeling." These are the projected. What about the actualizing factors?[18:41]
What are the actualizing factors? Craving, grasping, and existence. What are the actualized factors? Birth, aging, and death.
"Actualizing factors" are "craving, grasping, and existence," these three factors, these three complete factors. The actualized factors start with "birth." After one is born, there is "aging and death." So we have first categorized them. For this classification, in the meantime, you do not have to force yourself to memorize them. Do not have to force yourself to memorize them. You just need to have a general concept. Once you understand the order of the twelve factors of dependent-arising, there is no need to be anxious, it will be very clear and apparent to you. This is just the truth. And every one of us is whirling about in this. This is how it is for one cycle of life and death. It is the same for the rise and cessation of every moment. So let us now continue to read.[19:08]
Qualm: Well then, do the two types of causality—one with respect to projection and the other with respect to actualization—demonstrate one instance of causality wherein one person takes rebirth or do they demonstrate two instances?
So this asks, according to what you say, to go from projecting to the projected...from the projecting cause, to go from the projecting factors to the projected factors, it is to move from the cause to the effect. The latter portion of going from the actualizing factors to the actualized factors, this is another movement from the cause to the effect. Thus between the projecting and the actualizing, there are two types of causality. For these two types of causality, if you apply them to us living beings, what do they mean? I suppose you may ask whether this demonstrates one instance or two instances of causality. If it demonstrates one instance of causality wherein one person takes rebirth, then all you have to say is the projecting and the projected. Why does it say the projecting factors, the projected factors, the actualizing factors and the actualized factors? Therefore he asks, is that one instance or two instances of causality? This is the question, the question. Similarly, you may not understand this concept that well now. We will first explain this text step by step.[19:50]
If the former,
So then he says, suppose - this is still the question - suppose it is to show one instance of causality, then to move from the former factors to the latter factors, this should be what life is.[21:00]
it would be incorrect to claim that the actualizing factors, craving and so on, occur after the establishment of the group of factors beginning with resultant period consciousness and ending with feeling [the projected factors].
This is because if you say that this is one instance of causality, then it would mean the projection from "the projecting factors" to "the projected factors." The former projecting factors would constitute the cause that will produce the effect as the projected factors. So would this not be adequate already? It is adequate. So for the twelve factors, if you account it this way, then the former part has already done the projecting. What does the projecting? It is ignorance, compositional activity, and consciousness. These are the causes, the projecting factors. So what has been projected, the effect? The effect is the "nameand-form, the six sources, contact, and feeling." It should be adequate to have this. Why should there be craving and so on. Why do we need that? Wouldn't they be useless? Therefore it says, "it would be incorrect to claim that the actualizing factors, craving and so on, occur after..." Oh, so this does not make sense. Suppose you say that this is two instances of causality.[21:13]
If the latter,
The latter one is referring to two instances of causality.[22:12]
there would be no ignorance, compositional activity, or causal period consciousness [projecting factors] in the latter cycle of causality [the ordering of projection], and no craving, grasping, or existence [actualizing factors] in the former cycle of causality [the ordering of actualization].
Yes! If you say that this is two instances of causality, the causes of the projection are ignorance, compositional activity and consciousness. Yes, the projected factors came from the projections of ignorance, compositional activity and consciousness. But for the latter cycle, it lacks ignorance, compositional activity and consciousness. That is why it says, "If the latter, there would be no ignorance, compositional activity, or causal period consciousness [projecting factors] in the latter cycle of causality [the ordering of projection]." This is one problem. "...and no craving, grasping, or existence [actualizing factors] in the former cycle of causality [the ordering of actualization]." In fact, what are the two instances? It is the former "projecting factors," ignorance, compositional activity consciousness, that project the "projected factors," name-andform, the six sources, contact and feeling. This is the first instance of causality. Then for craving, grasping and existence, these are the "actualizing factors" that actualize birth, aging and death, the "actualized factors." So there would be two cycles, isn't that right? But for these two cycles, suppose you now say these represent two instances of causality. If that is the case, the latter cycle moves from craving, grasping and existence to the effects of birth, aging and death but lacks the projecting factors of ignorance and compositional activities. This will not work. Conversely, the former cycle has the projecting factors of ignorance, compositional activity and consciousness, but lacks the actualizing factors of craving and grasping. These are missing. So this will not work either. This is why he raises this question, why it is brought up.[22:15]
In regards to this point, the dialectic given here is very meticulous, very meticulous. For some of the students who are here now, you may not necessarily have the capacity to understand it. There is no need to worry. However, after I explain this diagram, as long as you can give it some effort, just a little effort, not a whole lot of effort, you will become clear of this concept. I have said this time and again earlier that once you are clear of this concept, you will completely understand the fundamentals of how a person whirls in cyclic existence. You will completely understand it. And to whirl in cyclic existence, it is not something as simple as we describe it, "Ah, for a person, it seems a very long time between birth and death." No! From the moment of birth to the moment of death, in any moment, at any given moment now, you are never apart from this cycle. When you look at it from a broad perspective, it is one cycle of life and death. But if you look at it from a narrow perspective, this occurs at every given moment. We are always inside this. And within this, if you speak of it in its entirety, it always begins with ignorance and goes on until aging and death. The factors are connected from the beginning to the end, rotating from the previous to the next corresponding factor. This is why at this place, we must clearly and distinctly make it clear for ourselves. Regarding this topic, this is addressed in the Levels of Yogic Deeds as well. Nonetheless, if we do not carefully explain this, for any ordinary person to read this, one would absolutely not understand it. One would have no idea what this is talking about. Now let us continue. What does he say?[23:48]
Reply: There is no such fault,
He says that there is no fault, no such fault. The next part will explain this.[25:30]
because, whatever is projected by the projecting causes [ignorance, compositional activity, and consciousness] must be created by the actualizing causes [craving, grasping, and existence].
The "projecting causes," what is the projecting causes? They are the ignorance, compositional activity and consciousness. These are the three things that can project. The "projected factors," what does it project? These factors project name-and-form, the six sources, contact and feeling, these four things. Therefore what have been projected are those that "must be created by the actualizing causes [craving, grasping, and existence]." Doesn't the second cycle talk about actualizing? What is this birth that has been actualized? It is the general characteristic [of a new life]. The actualized general characteristic is called birth. Once birth takes place, birth is actually name-and-form, the six sources, contact and feeling. Therefore these "must be created by the actualizing causes [craving, grasping, and existence]." It is exactly like that. Hence nothing is missing, or lacking. This is much like what we have just said. In a building, let's say our classroom here. When I am talking about the classroom, even though I do not specifically say that there is a black board, a podium, and your desks, but these are certainly included. Otherwise, this would not be a classroom. I just wanted to specifically talk about this. And then it says,[25:34]
When what is projected [name-and-form, the six sources, contact, and feeling] has been actualized, it is that very thing, the projected, that is designated as being born, aging, and dying.
This says, even though it is projected from the first cycle, once they are actualized, the name-and-form, the six sources, contact and feeling will eventually die. What is death? It is the mere death of these things, nothing else. For instance, for this classroom, when this classroom burns down, when the classroom burns down, may I ask, will the black board, the desks and chairs remain? Of course they are burned down as well. Nothing will be left! It is exactly that. So why does he present two cycles of causality? Isn't this a question? Why does he say this? So here comes the question next.[26:43]
Qualm: Well then, what is the point of presenting two cycles of causality?
Why do you say this? Wasn't that adequate?[27:28]
Reply: Such a presentation demonstrates that the characteristics of the true sufferings that are the effects of projection differ from those that are the effects of actualization.
This says that there is a great reason behind this, a really great reason. The true sufferings that are the effects of projection differ from the true sufferings that are the effects of actualization. They are different. For instance, the true sufferings, even though they seem to be the same cause and effect from the projection and the actualization cycles, but every factor's function, characteristic, condition, and implication is different, is different. Therefore they must be separated. They must be separated.[27:35]
The former [consciousness of the effect period, name-andform, the six sources, contact, and feeling] are dormant at the time of projection. Since they have not actually been established, they will only become suffering in the future. However, the latter [birth, aging, and death] are situations in which the suffering has been actualized, and hence are suffering in this lifetime.
This is explaining that the former sufferings of the projected effect are dormant during the seed period. At that time, the physical body has not been born. Even though there is a dormant potential, but there is no [actual] suffering. However you can say this is still a part of true suffering. But for the latter cycle, once they have been actualized, there is suffering in this lifetime. This is the immense difference between the two. For the effects, they are of course different. But prior to the effects from taking place, the causes are different in themselves. That is why the cause of the former cycle is called the "projecting factors." And the effect of the former cycle is called the "projected factors."[28:19]