菩提道次第广论手抄稿:旧版第八十卷B面
（手抄稿 第十册 p267）[00:12]
对不起，这个戒只是人天有漏之福，不究竟的，还在轮转当中。不过有一个好处，假定说你受戒了以后啊，你眼前虽然不了解，你一心恭敬，“喔唷，这个佛讲的！”你无比的恭敬心，由于这恭敬心增上力的关系，将来这个福报完了以后，欸，你还是这个力量，引发你见到下一个佛菩萨，告诉你真实的意义，然后呢你透脱。不过多吃了一些冤枉苦头，这个冤枉苦头，比地狱里面可要好很多哦！所以这地方也说明两重意义。我们一定要了解，佛法告诉我们的戒的真实的内涵何在，我们必定要本末把握得很清楚，那么这个是“欲界摄戒等福行”。[01:04]
p. 184 (11)
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.
【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。】
到了这个。[01:20]
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.
(p268) 【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。】
那个是善趣的，那个善趣的。不管这个哪一种，总是还在生死轮回当中。你要跳出生死轮回的话，不但对这个业感果的这个道理要了解，还要为什么会业感果，原来这个是缘起空，就是空性，所以一切法无我的真实义要了解。你了解这个道理以后，然后你开始从普通的善行进入戒定慧，那这个时候这个戒，就变成功最重要的，必不可少的下脚第一步，下脚第一步。这个是我们必定要分得出来的。所以它的特质、根本因何在，我们要把握得住。好，现在这个我们了解了。[02:22]
The twelve factors, moreover, are subsumed under three paths — those of afflictions, karma, and sufferings.
【如是十二有支，】
这样的十二有，不管你分成六因、六果也好，或者能引、所引、能生、所生，这个四相、三相也好，我们再归纳起来，不外乎三样东西：[02:40]
【复于烦恼业苦三道、悉皆摄尽。】
另外一种归纳的方法，惑就是烦恼，由于烦恼是造了业，由于造了业是感了苦，于是感了苦报现前的时候，我们不了解的关系又引发烦恼，所以叫无明嘛！然后呢辗转，没头 (p269) 没尾的。所以这个昨天讲的 十二有支的图，中间那个图啊，就是那个中间的核心，就是那个中间的核心。而这个里边，核心中间是以无明为主，只要有这个无明，一团糟。这个无明仔细算起来呢，最重要的两样 — 贪瞋痴。前面我们一开头的时候，讲中士的时候说，系缚，系缚生死的这个东西是什么？就是惑跟业两样东西。而这个惑、业当中，惑是它的上首，就最主要的就是这个，就这样。由于惑所以造业，造了业一定感苦；那么然后感得苦的果报，果报现起的时候，对不起，你既然无明，根本没有拔除的话，哦，又来了！辗转轮，于是在这个上面，整个的轮回就生起了，所以“悉皆摄尽”，统统包含无尽。下面引那个菩萨，[04:10]
p. 185
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.
【如龙猛菩萨云：“初八九烦恼、二及十为业、余七者是苦。”】
这个就是十二支当中的“初”，第一支是无明；“八、九”那就是爱、取，这个三支是烦恼。“二”就是行，“十”就是有，这两支是业。其他的支那就是苦，其他的“余”，这个东西就是苦。那么现在我们看，再继续下去。[04:45]
The《Rice Seedling Sūtra》 mentions four causes which subsume the twelve factors of dependent-arising.
【《稻秆经》说十二有支摄为四因，】
这个《稻秆经》也是专门讲十二因缘的，十二因缘的。[04:55]
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.
(p270) 【谓无明种者，】
这第一个，无明相当于种的人。[04:58]
【于业田中下识种子，】
在这个业识的田当中，下的个识种子，这第二个。第三呢，[05:06]
【润以爱水，】
经过这爱水的滋润哪。[05:09]
【遂于母胎生名色芽。】
就结生相续。这个文字，只要我们把 十二因缘图了解了，你怎么解释内容都非常清楚。他不是要翻花样，让我们这样解释、那样解释，他目的不在这里。目的是用种种不同的方式，各方面的说明，让你对那生死行相的本身，非常清楚、明白地了解。这个所谓生死过程当中的行相，不在文字上面，而在我们起心动念之间。这个起心动念，并不单单是你闭上眼睛哦！就是任何时候，你张开眼睛，在任何时候，实际上这个起心动念，一定包 (p271) 括你起心动念引发之因。譬如张开眼睛，看见这个，心里就动了；听见这个，心里就动了。所以换句话说，当在一切情况当中，所有的种种的内外引发的心理的行相，你透过了这些经论的说明，处处地方认得得明明白白，你就晓得哪些是染污、流转。[06:34]
而这个地方现在重要的是告诉我们，先要懂得它的苦 — 过患；以及由此而紧跟着追到这个苦的原因何在；然后呢，这个原因如何在这个里边流转，一步一步地让你认识。到你认识了以后，既然这是苦，你又了解了这个苦的原因，那个时候进一步你就了解，如何在这个原因上面把它切断。那么再进一步，找到切断的修持的方法，照着去做，问题解决！这样。[07:18]
3 The number of lifetimes required to complete all twelve factors
【◎ 第三几世圆满者。】
这个十二有支，从因感果当中，要经过多少时间呢？下面说明：[07:31]
While it is possible for countless eons to go by between the projecting and the projected factors, it is also possible for the projected factors to be actualized in the very next lifetime, with no intervening lifetime.
【能引所引支之中间，容有无量劫所间隔，或于二世即能生起无余世隔。】
前面这个“引”这一支，从能引支到所引支，大家想想看，能引支是什么？说到这里我们马上应该清楚，能引就是无明、行、识。那么所引支是什么？所引支就是名色、六 (p272) 入、触、受。这个两者中间有两种可能，实际上呢包含的时间是无量无边，说中间可能有无量劫的间隔，啊！说不出来地多长远。这是指长—长的是无限大；短的呢—下一世，这样，没有其他的余世，就可以生起。这个是引，能引到所引。还有呢，这个能引之所以生起，还要靠一个力量，要靠什么？能生支。所以它为什么虽然有能引的因，不生起来呢？还要一个能生、所生，“生”这一支。所以他下面说：[08:52]
Since the actualizing factors [craving/ grasping/ and existence] and the actualized factors [birth and aging-and-death] occur without an intervening lifetime,
【其能生支与所生支二无间隔，】
这个两个当中没有间隔的，就是说前面是能生的一支，下一世一定是所生，一定跟着生起，所以这个两者当中没有间隔，这样。所以呀，[09:10]
it is possible, at the shortest, to complete all twelve factors in two lifetimes.
【速者二生即能圆满。】
这地方讲几世圆满，最快的，第二生，就前一生到后一生就圆满了。那么这个怎么样是前一生到后一生就圆满呢？先看，说：[09:28]
You might, for example, in a lifetime such as this one first accumulate karma that results in rebirth as a deity as well as the subsequent experience of a deity's life and resources. When this occurs, two-and-a-half factors — ignorance, compositional activity, and consciousness of the causal period — as well as craving, grasping, and existence (up to the point of death) are completed in this lifetime. In the subsequent lifetime, the four-and-a-half projected factors [consciousness of the resultant period, name-and-form, the six sources, contact, and feeling] and the two actualized factors [birth and aging-and-death] will be completed.
【如于现法新造天中顺生受业，即于现法满二支半，谓无明行及因位识；临终以前圆满爱取及有三支，于当来世圆满所引四支及半，并圆所生二支分故。】
(p273) 如果说你“现法”，就是我们现世，现世就是这一世。这一世你造了“顺生受”，就是下一生，造的这个业，不管是，现在这个地方是讲“天”，其实你造六道当中任何一道，如果你现在当中先造了这个，那个时候满了前面的两支半，无明、行、识 — 那个是因位识。那么然后呢，你继续地把它增长，说“临终以前”，就是在你没有死的之前，你以爱、取再继续地，把前面所造的因继续地增长下去，于是当来世就“圆满所引四支半”。那么下面一世，满了这个，因为由于这个“爱、取”的几支的“有” — 三支的这个生的力量，所以它下一世，马上感生那个生、老死两支。而这个生的过程当中呢，就包含了名色、六入、触、受。“生”就是讲那个总相，生起的过程就是这个样，所以他前一世造的，第二世就感得了，这个快的。下面呢，[11:05]
Even at the longest, completion of all twelve factors will be delayed no longer than three lifetimes,
【迟久亦定不过三生，】
说最晚的话，最久、最久也只有三生，三生一定圆满。怎么呢？说, [11:17]
for the actualizers [craving, grasping, and existence], the two actualized factors [birth and aging-and-death], and the three projecting factors [ignorance, compositional activity, and consciousness] all require their own lifetimes, while the projected factors [name-and-form, the six sources, contact, and feeling] are included in the lifetime of the actualized factors.
【谓其能生及二所生并三能引各须一生，诸所引支于所生支摄故，】
“能生”需要一世，“所生”需要一世，还有三个“能引”也需要一世，这样的三世就可以圆满了。欸，前面说能引、所引中间，容有无量劫；现在这个地方就说三世圆满， (p274) 大家看了有没有觉得问题呀？他说最快嘛两世圆满，最慢嘛三世圆满；可是他前面又告诉我们说能引、所引中间，快则是两世，慢则容有无量劫间隔。这个无量跟三世的，差得万八千里哦！这个地方有个重要的关键所在，大家想一想。[12:11]
所以假定你们诸位曾经事先看过的话，这一讲的话你印象就很深，这是为什么我建议你们看。尽管你们看不懂，你们看不懂，要在那里想一想：“那这什么道理？”那个时候你一讲的话，那就非常清楚、非常明白。否则的话，你现在讲过去，因为文字都是很陌生，尽管我讲得很清楚，可是你看得还是糊里糊涂，所以你不一定能够把握得住这个重点，这个是对无价的法宝的一个最大损失。那么现在我们看那个文，他说：[12:52]
Furthermore, though many lifetimes may intervene between the projectors and the actualizers,
【能引能生中间，纵为多世间隔，】
是的！从引到生，中间是可能有很多世、无量世的间隔。纵然有多世间隔，[13:11]
they are not lifetimes of their own particular cycle of dependent-arising, but are rather lifetimes of other cycles of dependent-arising.
【然是其余缘起之世，】
这句话，问题在这里。什么意思？什么叫“其余缘起之世”？为什么那个能引不会引发所引？这个能引是什么？就是由于无明、行所感得的因位识，对不对？这个识，就是你 (p275) 认识的一个。喏，譬如说，我们随便昨天讲的，还是继续下去，说广告当中你忽然看见一个东西 — 看见了！然后呢，看见了这个就放在那个地方，没有其他东西引发你，这个是一个因位识哦！其实我们眼前一切时处，都有这个。现在我们听见佛法了，也是一样，听见了佛法以后，然后你跑出去书本一合，你也忘记掉了，这个佛法也停在这里。或者你在这里做了个坏事了，做了个坏事以后呀，你回过头来，觉得，啊，跑到佛门当中来了，然后呢全部精神贯注在佛门当中，以前做的这个坏事，这个东西又停在那里，没动。[14:19]
那么现在是什么东西在动呢？就是现在这个东西，你说，我看过电视了，放下来，忙别的事情。于是现在我做的这个事，增长的什么？跟原来这个因位识不相应的，对不对？是不是？对，现在我们了解了。同样地我们修行来说，啊，我们今天讲得好啊，听得好啊，然后呢说这一堂功课作得好啊！作完了跑出去，大家聊聊天、看看什么，哎呀，觉得满高兴哪，忘记掉了！所以现在你继续增长的，不是刚才那个东西了，现在增长的这个！[15:03]
假定说，你玩完了以后，回过来还要讲、还要听、还要拜，欸，那它又有。否则的话呢？如果你出去的话，它那个东西继续再增长、增长、增长……增长到后来呢那个东西成熟。所以前面尽管在这里念一点佛经什么等等啊，这个成熟不成熟？不成熟，不能结生，对不对？所以他是说“其余缘起之世”，那个其他的缘引发其他的因，在这个里边，其他 (p276) 的地方咕噜、咕噜、咕噜在那儿转，你现在这个能引的这个因位识啊，没动！了解不了解？这个概念很重要哦！[15:47]
【非此缘起之世故。】
啊！不是这个因缘辗转的关系，这个我们要了解的，这个我们要了解的。所以就你能引这个识，从这个能引识，经过能生滋润感生，这重因果当中，最长只有三世，只有三世。第一个是造，造完了以后呢，然后呢，你把爱、取来滋润它，滋润它了，它一定要会感果，下一生再去。所以，前面第一种情况是说现生，譬如说：啊！我今天做了……想修行，跑到庙里面去，跟人家跑得去一看，欸，说这个庙“啊，这个好哇！”有个印象，然后呢回去，忘记掉了！然后呢一忘，无量劫以后又碰到了，欸！来了，就这样。所以佛世有一个公案，说念了一声南无佛，最后成了。这南无佛，那一声是无量劫以前，这一世碰到了，然后呢又滋润起来的，它才感。这是慢的。[17:04]
快的呢？你听到了一声佛啊，过去了，过两天又来了，“欸，这个好哇！啊，这个正是我需要的！”然后你心里面全部精神就贯注进去、放进去，于是你经过了精进地努力，下面这个不断地薰法，不断地薰法，于是你全部精神投注在这里。欸，第二世，再下一世(p277) 你一定感得的果，这是两世圆满，这是两世圆满。[17:34]
还有一种情况呢，就是说我们现在，我们也不晓得，我们又跑到庙里去，看见庙里很欢喜，你就很欢喜呀！我想我们在座的很多同修欢喜，人家讲，欸，很听得进，然后心里就想要去出家，要去做和尚，心心念念做这个。为什么你会这样？就是你宿生薰法的这个因位识，也许是前一生，也许是前两生，不晓得前多少生，我们不去管它，总是造这个因位识的那个缘也现起了，那个时候又碰上了。然后呢你不断地在这个，用那个爱、取来滋润它，于是感果了。不过这个爱、取，有一个不同的名字，对染污的同样地爱、取，我们叫它爱、取；对这个清净的我们叫它善法欲，叫勤精进，这两个。其实精进还是造的业，对不对？所以这叫善业，或叫善净之业，或叫不可思议无漏妙业，它还是业嘛！就是这样啊！[18:40]
这道理我们懂得了，所以说，哦，原来这样啊！最快两生，最慢嘛也是三生。不过这个地方有一样东西没算进去噢！[18:52]
Among these calculations of two or three lifetimes, the lifetimes of the intermediate state have not been reckoned separately.
【此未别算中有之寿。】
“中有”没算进去，中有没算，中有实际上也是一个时间段，但是一般说起来这个中 (p278) 有当中，就是一个没有什么……像生死轮回当中的一个特别。它就是结生相续当中的，好像一个中间过段，所以不算它，但是有这个东西。平常我们讲的时候呢，经论上面没有提起它来，却是内涵是有的。了解了这个，看看下面这两句话：[19:25]
Thus, even during the lifetime in which the resultant factors have been actualized,
【◎ 如是】
像上面我们说的, [19:28]
【已生诸果支时，】
就像前面，这样地从这个因感得这个果，这一个从因感果之间，只是一个因到果的必然关系，有没有人去忙这件事情啊？没有，并没有人就在这儿做，所以啊，[19:53]
there is no self that is the person who accumulates karma or experiences its results.
【然而全无实作业者，】
没有实实在在，在造那个东西，所以绝对没有一个主宰者去造那个东西，也只是这样的因啊！因为你无明，所以你就会造业，因为造了业，所以就一定会有这个业相应的识落在这里。同样地，当有了这个识，经过爱、取的滋润，而有支现起的时候，然后呢你会感得下面的生、老死等等。这个生、老死就是你所受的果报，就这样，这个没有实在的东 (p279) 西，只是 十二支的辗转连环。所以啊，既没有实作业者，[20:46]
【及受果者，补特伽罗之我。】
这个补特伽罗是上面的所执之我。[20:53]
Rather, as previously explained, there are resultant factors, which are themselves merely phenomena, arising from causal factors, which are themselves merely phenomena.
【如前所说从唯法因支，起唯法果支，】
就像前面讲的道理一样，这个就是什么？因感果。这个因是一个法，是这样的一个特质，是一个特性，它这里边并没有“我”这个东西在。然后呢由这样的一种特性，感得这样的另外一个特性，跟这个因相应的这个，叫果法。只是说，这个法—因法感得果法，如此而已，并没有一个我在呀，并没有一个我在。[21:29]
所以我们现在仔细推敲一下看，回想一下看，为什么叫无明缘行啊？喏，因为“无明”，你如果是明的话，那你就不会妄着啊！因为瞎子所以嘛就妄着，那时候就造的“行”；造了个行以后，对不起，行当下就有“识”；识以后呢，然后呢一定会慢慢地，由于识的因缘，策发那个“名色”。当然，我们前面讲的时候好像那识的因位识，一定要经过爱取的滋润，这个，当然。但是它这个识摄取名色的过程当中是什么？纯粹是这个识 (p280) 的力量，对这一个精血的一种执持，所以识的因缘而产生名色，这前后的因果就是这样，就这么明白。由于名色，然后呢“六入”慢慢起来了；由于六入之缘，然后才有“触”；触了以后就有“受”；因为有了感受了就起“爱”；爱了以后就要去“取”。那一样一样东西的前后的关系，因、果关系这么清楚。所以只是前面的因支，感得后面的果支，只是如此而已，但是呢我们却不了解。[23:02]
Not understanding this process of cyclic existence and being confused about it, you posit a self. Desiring your "self" to be happy, you physically, verbally, and mentally engage in virtue and nonvirtue for that purpose, whereby you again fuel the process of cyclic existence.
【由不了知生死道理，于彼愚蒙妄执有我，求我安乐，故造三门善不善业仍复流转。】
由于对这个道理我们不了解，这个真正的生死道理，只是这样地流转，但是呢我们不了解。不但不了解这个流转的因果，而且不了解这个里边，并没有实在造业的、受果的我，所以两个都愚。那么如果在这种情况下求，当然啦，有了这个我嘛要求我安乐呀！因为要求安乐，所以你就造作那种种业，造的时候呢，由于身口意三门，由于造了这个业啊，就流转生死。[23:46]
到了这里，我们停下来说：“你说那没有我，但是你那个痛苦的感受不是有的么？”是啊！“快乐是感受有的吗？”是啊，是啊！这千真万确一点都没有错。你们怎么讲？我现在倒问问你们看看，这个怎么讲？对啊，你感受得痛苦嘛，当然你要除掉它了；你要感(p281) 受得快乐，当然你要追求它了。这个怎么讲？这个地方考考你们，考考你们，这个地方值得我们好好地思考一下。实际上呢，我倒不是考你们，给你们一个最佳的机会，你们必定要从这个地方呢认真地深入。这一次的考是真的考哦，我现在告诉你们哦！今天下午我不去按脚，就是个考试，先说明。所以等一下下了课以后，你在这个问题上好好想一想，大家都要来，至于说就算旁听的同修们等等，当然坐在外面的不算，至少从这个地方，我也了解大家的情况。没有一个人，全部大家到齐。那么在这个地方，我们继续下去，[25:02]
Therefore, the two karmic factors [compositional activity and existence] arise from the three afflictive factors [ignorance, craving, and grasping], and from them, the seven suffering factors [consciousness, name-and-form, sources, contact, feeling, birth, and aging-and-death] arise. Afflictions arise again out of the seven sufferings, and — as before — you pass through cyclic existence. Thus, the wheel of existence turns without interruption.
【故从三惑起二支业及从彼业出生七苦，复从七苦而起烦恼，又从烦恼如前而转，故三有轮流转不息。】
哦，好了，由于这我们不了解，所以迷惑；迷惑嘛就造业；造了这个业，又从这个业嘛出生这个果报，果报，那就是苦的。然后呢，造那个苦的果报现起的时候，你又不了解，还是不了解嘛，你又起烦恼啊！然后呢，惑、业、苦，啊！没头没尾地一直在那儿转。[25:38]
The master Nagarjuna says in his Heart of Dependent-Arising:
From the three arise the two;
From the two arise the seven, and again from the seven
Arise the three. The wheel of existence itself repeatedly turns.
【龙猛菩萨云：“从三出生二，从二而生七，从七复生三，数转三有轮。”】
就是这样，这龙猛菩萨这个说的。实际上很多经论上面讲的都是这样：“从三出生 (p282) 二，从二而生七，从七复生三，数转三有轮。”就这么一个偈子，结果我们讲了三个钟头，还没有讲完它。所以平常我们说自己要看论哪，那的的确确论是最好的说明的内容，但是没有完整的教授，实实在在地你只是像看天书一样。那么下面这几句话，[26:18]
When you reflect on your wandering in such a way through cyclic existence, the twelve factors of dependent-arising are the best method for generating disenchantment with cyclic existence.
【若正思惟由如是理，漂流生死，即是最胜厌离方便。】
来了，来了！由于上面这个道理，如果你了解了，如理思惟地想想的话，“哎呀，我的天哪！原来我们生死轮回当中，就这么莫名其妙，就这么糊里糊涂，这是一无意思啊，实在是我们冤枉啦！”所以说小人枉自为小人，白吃苦啊！那自己就产生厌离心。所以这个是策发我们厌离心的最好的方法，这也是千真万确。[27:07]
那么我的感受呢也是如此，我出了家二十多年，刚开始的时候总觉得：啊，这个四谛、十二因缘，这个是小乘的，也不去管它，我是念佛要紧！到后来由于善知识的引导，为了要了解怎么念佛念得好，所以就牵涉又到教理，然后开始学教。学了教以后，发现这个东西满重要，然后去找，看那个四谛、 十二因缘，看来看去呀就是看不懂。你说不懂嘛又懂得头头是道 — 苦集灭道，然后苦当中嘛无常苦空；集谛当中，四个行相，生集因缘；然后道行如出……十六个行相背得滚瓜烂熟，然后翻字典，查了个半天。但是跟我们 (p283) 有什么关系呀？说实在的，一直不懂。到现在，这个里边，它每一个地方的观念是非常清楚，等到你真正了解了这些的话，由不得你不生厌离，由不得你不生厌离！[28:09]
所以这个地方特别告诉我们哪，假定我们现在厌离心生不起来，喏，这地方告诉我们最佳方便，就在这里。说到现在这里为止，是整个的佛法的基础全部在这里了，如果说没有这个，大乘根本谈不到！不要现在说，哎呀，我们大乘……佛法的基础就在这里，这一点我可以肯定的告诉你们，然后呢下面的经论上面都说明这一点，说明这一点。如果说了解这个道理，只解决自己的问题的话，那就小乘；你把这个心扩大要代一切有情去解决的，那就是大乘，因为那问题的中心在这个地方。所以大小乘的差别，不在对于这事情的真相的了解与否，而是说你发的心的广狭问题。[29:06]
Contemplate your projecting karma, the virtuous and nonvirtuous karma that you have accumulated over countless eons, that has neither issued forth fruitions nor been eradicated by antidotes.
【从无量劫造集能引善不善业，异熟未出，对治未坏，】
看一看，我们从无量劫以来，都造集了能引善、不善的业，这个现在我们了解了，我们了解了。因为我们从出生到老死，一直在那个受当中，只要你有一个感受，那你一定啊……这个受就是什么？就是果，就是苦。然后呢，当这个感受的境界现起的时候，你一定又起惑、无明；一有惑的话，一定造了业；
80B Commentary
ENGLISH LR V1 P.81[00:12]
There is nevertheless one benefit. Suppose you have adopted the vows. Even though you do not understand it now but you wholeheartedly respect it, "Oh, this is what the Buddha had said!" You have unsurpassed respect for it. Because of this deep respect, after the exhaustion of this merit, eh, it is still this force that will lead you to the next Buddha, who will tell you the true meaning of reality. And you will be able to be freed then. It is just that you will have to bear some more unwarranted sufferings. But these unwarranted sufferings are much better than what you will have to endure in hell, in comparison! Therefore, this section explains two levels of meanings. We must understand the true meaning of ethical discipline that is explained by the teaching. We must be able to grasp the difference between the fundamentals and the incidentals. So, this is "meritorious compositional activity—such as ethical discipline within the desire realm."[01:04]
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.
Up until this.[01:20]
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.
These are actualized in the happy realms, happy realms. No matter what, this is still inside the cyclic existence. If you wish to escape this cyclic existence, not only do you have to understand the principle of karma and its effects, you will need to understand why or how does karma produce effect? It is after all, dependent arising, emptiness. It is emptiness. Therefore, you will have to understand the true reality of selflessness to all phenomena. After you understand this principle, you will begin to go from ordinary virtuous deeds to ethical discipline, concentration, and wisdom. At this time, this ethical discipline becomes the most important and imperative first step. It is the first step. This is what we must be able to distinguish. Hence for its nature and the root cause, we must grasp it. Alright, we now understand this.[02:22]
The twelve factors, moreover,
For these twelve factors, you can divide them into different arrangements, the six causes and the six effects, the projecting, projected, actualizing, and actualized, the four and three ways of considerations. But we can subsume them again down to no more than three types of things. [02:40]
are subsumed under three paths—those of afflictions, karma,and sufferings.
This is a different method to subsume them. Delusion is affliction. Because of afflictions, one will create karma. After one creates karma, one will have to experience the suffering. When we experience the suffering, because we do not understand it, this will bring about more afflictions. Therefore, this is called ignorance! This will continue to evolve without a beginning or an end. For the diagram of the twelve dependent arising that was explained yesterday, in the middle of the diagram, that is the core of things, the core of things. Inside this, the core is dominated by ignorance. As long as there is ignorance, it is a convoluted mess. Among affliction and karma, affliction is the primary one, the main culprit. Just like that. It is from afflictions that you create karma. After you create it, you will certainly have to experience suffering. When you experience the effects of suffering, when effects manifest, I am sorry, since you have not uprooted your ignorance, oh, here it comes again! It will continue to cycle. Therefore, from this, all of cyclic existence comes into being. These are all "subsumed under three paths." This summary includes everything. It will quote from the bodhisattva next. [04:10]
As the wise Nagarjuna said:543
The first, the eighth, and the ninth are afflictions.
The second and the tenth are karma.
The remaining seven are sufferings.
The "first" of the twelve factors, the first factor is ignorance. The "eighth, and the ninth" are craving and grasping. These three factors are afflictions. The "second" is compositional activity. The "tenth" is potential existence. These two factors are karma. The other seven factors are suffering. "The remaining seven" are suffering. Now let us read this. We will continue.[04:45]
The Rice Seedling Sutra (Sali-stamba-sutra) mentions four causes which subsume the twelve factors of dependent-arising.544
The Rice Seedling Sutra also specifically explains the twelve factors of dependent arising, the twelve factors of dependent arising.[04:45]
It explains that when the seeds of consciousness
The first one is that ignorance is much like a person who plants the seed.[04:58]
sown in the field of karma by ignorance
In this field of karma and consciousness, the seed of consciousness is planted. This is number two. What is number three?[05:06]
are subsequently moistened by the water of craving,
After it is moistened by the water of craving,[05:09]
they give rise to the sprout of name-and-form in the mother's womb.
It will take rebirth. These words, as long as we understand the diagram for the twelve factors of dependent arising, it is very clear no matter how you explain it. He is not trying to give us different explanations for the sake of having variety, just so that we can explain it this way or that way. This is not the goal. The goal is touse a variety of ways, a variety of explanations to help you very clearly and distinctly understand the characteristics of cyclic existence. The characteristics of cyclic existence are not the words themselves. They reside in our arising thoughts. This arising thought does not only mean the times when you close your eyes! It is at every given moment. When your eyes are open, at any moment, actually your arising thoughts must include the causes that have generated your thoughts. For instance, when you open your eyes and see this, your mind is affected. When you hear this, your mind is affected. Therefore, in other words, on all occasions, for all the mental subjective aspects that have been incited, by using the explanations from the scriptures and commentaries, you will recognize each and every one of the subjective aspects very clearly. You will know which ones are defiled and cause you to whirl in cyclic existence.[06:34]
And here, the most important thing that he is conveying to us is to first understand the suffering of it - the faults. And because of this, you will immediately pursue the reason for this suffering. And then, the text lets you understand step-by-step the causes for one to whirl in cyclic existence. After you reach this understanding, since this is suffering and you understand the cause of the suffering, this is the time you will go further to understand how you can sever this cause. Moreover, you will look for the type of training method to sever it. As you put it into practice, you will solve your problem! It is like that.[07:18]
3' The number of lifetimes required to complete all twelve factors
Amongst the twelve factors, the time it takes to progress from the cause to the effect, how long will that take? It explains this next.[07:31]
While it is possible for countless eons to go by between the projecting and the projected factors, it is also possible for the projected factors to be actualized in the very next lifetime, with no intervening lifetime.
For the former "projection," to go from the projecting factors to the projected factors, everyone can think about this, what are the projecting factors? Speaking of this, it should immediately come to mind that projecting factors are ignorance, compositional activity, and consciousness. So what are the projected factors? The projected factors are name-and-form, the six sources, contact and feeling. Between these two types of factors, there are two possibilities. The actual time that it could take between them could be infinite. It could be countless eons between the two. Ah! You could not tell how long it would take. This length, this length of time could be infinite. But it could be as short as the very next lifetime. Like that. Without having any intervening life time, they could arise. This is on projection, to go from projecting to the projected factors. Moreover, the reason the projecting factors can arise will have to depend on one type of power. They will have to depend on what? The actualizing factors. So why is it that even though you have the projecting causes, but they may not actualize? You will still need actualizing factors and actualized factors. You will need "actualization." Therefore, he says this next.[08:52]
Since the actualizing factors [craving, grasping, and existence] and the actualized factors [birth and aging-and-death] occur without an intervening lifetime,
There could be no intervening lifetime between these two. This is to say that if actualizing factors occur, the next lifetime will certainly be the actualized factors. These will certainly follow immediately to be actualized. Hence there is no intervening lifetime in between these two types of factors. It is like that. Therefore,[09:10]
it is possible, at the shortest, to complete all twelve factors in two lifetimes. [255]
This section is talking about how many lifetimes will this take to complete all twelve factors. The fastest is the second lifetime. This means you start off in the first lifetime and it will complete in the next lifetime. So how does it complete the twelve factors from the previous lifetime to the next lifetime? Let us take a look at this first. This says,[9:28]
You might, for example, in a lifetime such as this one first accumulate karma that results in rebirth as a deity as well as the subsequent experience of a deity's life and resources. When this occurs, two-and-a-half factors—ignorance, compositional activity, and consciousness of the causal period—as well as craving, grasping, and existence (up to the point of death) are completed in this lifetime. In the subsequent lifetime, the four-and-a-half projected factors [consciousness of the resultant period, name-and-form, the six sources, contact, and feeling] and the two actualized factors [birth and aging-and-death] will be completed.
This says that "in a lifetime such as this one," meaning for our current life, our current life is this lifetime. If you have created "karma that you will experience after you have been reborn," then it will ripen in the next lifetime. This is the type of karma created, no matter what it is. With this place is talking about is the karma that is "rebirth as deity." Actually, you could create karma to go to any of the six realms. Suppose you have created this first now. You have fulfilled the first two and a half factors, ignorance, compositional activity and consciousness - this is the causal period consciousness. And then you continue to empower it "up to the
point of death." That is before you die, you continue to crave and grasp. You continue to empower the causes that you have planted from before. Therefore in your subsequent lifetime, "the four-and-a-half projected factors [consciousness of the resultant period, name-and-form, the six sources, contact, and feeling]...will be
completed." In the subsequent life, these will be completed due to the "potential existence" that came from "craving and grasping." These three factors provide the actualization force. Therefore, the subsequent life will immediately give rise to the two factors of birth and aging-and-death. In the process of actualization, this includes name-and-form, the six sources, contact and feeling. "Birth" describes the general characteristic. This is the process of actualization. Therefore, for what one has created in the former lifetime, he will have to experience it in the subsequent lifetime. This is the shortest time. Next,[11:05]
Even at the longest, completion of all twelve factors will be delayed no longer than three lifetimes,
This says that at the latest, the longest, the longest it takes will be no more than three lifetimes. It will certainly be complete in three lifetimes. How does this work? It says, [11:17]
for the actualizers [craving, grasping, and existence], the two actualized factors [birth and aging-and-death], and the three projecting factors [ignorance, compositional activity, and consciousness] all require their own lifetimes, while the projected factors [name-and-form, the six sources, contact, and feeling] are included in the lifetime of the actualized factors.
The "actualizers" require one lifetime. The "actualized factors" require one lifetime. The three "projecting factors" will need one lifetime as well. Eh, but it said earlier that between the projecting and the projected factors, it could take an infinite amount of time. But here it says it takes three lifetimes to complete. Do you feel that there is a problem here? He says that the shortest time it will take to complete will be two lifetimes and the longest will be three lifetimes. But he told us earlier that between the projecting and the projected, the shortest time to complete will be two lifetimes, the longest time could be countless intervening lifetimes. There is an enormous difference between countless lifetimes and three lifetimes! There is an important key point here. Everyone should think about it.[12:11]
If you have already read this earlier, then you will have a deep impression as I explain this. This is why I suggest you to read it ahead of time. Even though you do not understand it, when you do not understand it, you should think about it, "What is the idea behind this?" At that time, as soon as you hear the explanation, it will become very clear and very apparent to you. Otherwise, as you hear the explanation now, because the words are all very unfamiliar to you, even though my explanation is very precise, but you are still very muddled as you look at this. Hence you may not necessarily be able to grasp this key point. This is the greatest loss of this invaluable teaching jewel. So now let us take a look at the text. He says,[12:52]
Furthermore, though many lifetimes may intervene between the projectors and the actualizers,
Yes! Between the projectors and the actualizers, there could be many lifetimes, countless lifetimes between them. Even though there may be many lifetimes in between,[13:11]
they are not lifetimes of their own particular cycle of dependent-arising, but are rather lifetimes of other cycles of dependent-arising.
This sentence, this is the crux. What does this mean? What is "but are rather lifetimes of other cycles of dependent-arising?" Why is it that the projectors cannot give rise to the projected factors? What are projectors? It is the causal period consciousness sown by ignorance and compositional activity, isn't that right? This consciousness is something that you recognize. Nah, for instance, an example we raised yesterday, I will continue to use this. I said that you may have seen something suddenly in a commercial - you saw it! And then, even though you have seen it, you just left it at that. Nothing else incited this further. But this is a causal period consciousness! Actually, at all times right now, this exists. We have all heard the teaching here now, this works the same way as well. After you have heard the teaching, as you close the book and leave, you will forget about it too. The teaching will stop right there for you. Or you may have done something bad previously. After you have done something bad, you will turn around and feel, ah, but I have come into Buddhism already. So you will devote your entire attention to Buddhism. For the bad things that you have done before, they will stop right there as well without any progress.[14:19]
So, what [cycle] is progressing now? It is whatever that you are doing right now. You might say that you have already watched television. So, you let it go and get busy with something else. So, the thing that you are doing, what are you empowering? It is something that does not accord with the original causal period consciousness. Isn't that right? Isn't that so? Yes, we now understand this. It is the similar case for our cultivation. Ah, the explanation today was very good. The listening today was very good. I had done great work in this session! But after you are done, everyone goes out to chat and read something else. Ah-ya, you feel pretty happy and you forget about what you have done! Therefore, what you are continuing to empower now is not what you had done earlier. You are empowering this particular thing now! [15:03]
Suppose after you finish playing, you come back to instruct, to listen, to prostrate, eh, then this will continue to be empowered. Otherwise, what happens? When you go out, then whatever you do outside will continue to be empowered, empowered, empowered....it will be empowered until it ripens. Therefore, even though you might be reciting a little sutra here and so on, will this ripen? It will not ripen. It will not form a lifetime for you. Isn't that right? Therefore, he says, "but are rather lifetimes of other cycles of dependent-arising." There will be other conditions which will initiate other causes. These other things will be the ones turning over in the cycle, gulu, gulu, gulu. But this causal period of consciousness [such as reading the sutra] of your projecting factors, it has not progressed [in its cycle]! Do you understand this? This concept is very important! <Editor’s note:80B[15:47]-[28:09] of the translated commentary is missing from the PDF>[29:06]
Contemplate your projecting karma, the virtuous and nonvirtuous karma that you have accumulated over countless eons, that has neither issued forth fruitions nor been eradicated by antidotes. [256]
Oh! Take a look at this. We have for countless eons accumulated virtuous and nonvirtuous projecting karma. This is what we understand now. We understand this. From the moment we are born until aging and death, we are constantly feeling. As long as you ave this feeling, you will certainly... this feeling is what? It is an effect. It is suffering. And then, when this sensory object arises which gives you the feeling, you will most definitely give rise to afflictions, ignorance. As soon as you have afflictions, you will create karma. After the creation of karma, sorry, the next factors will immediately follow.