⊙三界生死，畢竟苦患；六道輪迴，苦多難安；知苦明諦，慎集業因。
⊙緣覺觀十二因緣，覺悟真空之理。
⊙十二因緣：無明緣行、緣識、緣名色、緣六入、緣觸、緣受、緣愛、緣取、緣有、緣生、緣老死。
【證嚴上人開示】
三界生死
畢竟苦患
六道輪迴
苦多難安
知苦明諦
慎集業因
這就是要和大家這樣來分享，我們要知道三界生死，畢竟就是苦患多。欲界、色界、無色界。欲是我們日常生活中，所面對的物質等等，我們的看法，我們所接觸的，無不都是受外面境界欲念誘引，所以，才會這樣不斷接觸，不斷起心，不斷擴大欲念，所以就不斷向前爭取，所以就造了無數無量的業。
有的人知道不義之財勿取，不過外面的境界，名、利、地位，這都是有聲、有色、有相，也是會讓內心起煩惱。若是有在修行，看開了，名、利不必貪著，在內心的無明，無色界；既然無欲，也不受外面境界誘惑，不過還留有一樣，除了分段生死，還有變易生死，這種內心的煩惱，無法完全滅除。所以在三界中，最苦的就是凡夫。
六道輪迴，由不得自己，苦多難安。天人，雖然天人享受，福盡還是同樣墮落。阿修羅有天福，卻是內心的無明、煩惱、瞋恚，苦也很多。在人間，多少人不只是無福，還是多苦難。
人與人之間，哪怕是親生的孩子來折磨父母，這也是很多。或者是夫妻恩恩愛愛，卿卿我我，情也有變異的時候，這種情愛，結仇連怨，也是苦難偏多，在現實的社會，比比皆是。何況地獄、餓鬼、畜生，那更是苦難。所以說，六道輪迴苦多難安，非常苦！這個道理叫做苦諦，就是最真、最實的道理。
佛陀也是為了眾生在苦難中沉迷，所以他才得要生生世世，就是為一大事因緣再來人間。因為，這些芸芸眾生不知苦、不畏苦、不避苦；不知苦，所以他不怕苦，所以造很多業，不想避離這些苦。因為這樣，所以佛陀來人間，不斷為眾生說苦諦，苦的道理。
所以要我們很謹慎，我們如何集來的業因，你若不知道苦諦，不明白道理，我們就不懂得要謹慎。
依然是凡夫，好像三界中的火宅，那個大宅已經是火在燒，裡面還有一些孩子，傻傻地在那裡玩，感覺火很好玩。這就是三界凡夫，不知道三界，已經完全在五濁惡世裡，一切就是破舊骯髒，卻是還有一群人，還在那裡追、逐著欲，惹火燒身。這全都是佛陀所不忍心，因為眾生是這樣，所以他還是不斷在人間。
有一段時間，佛陀在給孤獨園的時候，佛陀就對迦葉說：「迦葉，你知道我還是同樣，長期在說法，也是希望你也能和我一樣，你也要發心來調教這群比丘。」
迦葉尊者就說：「佛陀，既然佛陀這樣教示，我應該也要依教奉行。不過，我不知道要怎麼說？」
佛陀就說：「你能到聚落的地方，或者是荒野的地方，能告訴大家人生苦難偏多，無常、苦、空、無我，人人要互相尊重，彼此警惕。用這個法等等，要趕緊向大家宣告。」
迦葉就依佛陀的教法，見到人，開始就向人人說：「世間所有的物欲都是苦的根源，世間所有人我互動，無不都是因緣牽連，所以人人要和好，因緣果報人人要謹慎。」
很多人聽迦葉所說的法，感覺到，的確，人生真苦，人與人之間互相對立，只是為了一個「欲」字。所以放棄了這個欲，好好來修行。多少人放棄了家庭、地位、名利，開始修苦行。
佛陀就再向迦葉說：「迦葉，你要知道，有的人家境很好，出家之後還是在享受中。有的人見到這種有福的比丘，也就追隨在這種享受的團體中。像這樣，他出家，一直在享受中，這會惹來了自滅道根。所以迦葉，你還要用心去了解，這些出家享受的比丘團體。」
這一段，我感覺到佛陀的時代，其實說法也是很辛苦，帶動僧眾也沒有那麼容易，他也是還要再找人，來幫助佛陀去教化僧團。在僧團中的長老，迦葉都不敢，這些僧團比丘難調伏，他們不會接受。我看到這一段經文，感慨很深！佛陀時代就是這樣，回歸我們現實，是不是修行不容易呢？
三界生死畢竟苦患，到底出家，還要沉溺在三界中嗎？還是沉浸在物質？或者是沉浸在這種，名利地位呢？六道輪迴，難道都不怕嗎？還是苦難的道理都沒有透徹嗎？生活還這麼不謹慎，還在集種種的苦因！
所以，有時候，會覺得人生苦難偏多，為什麼人人還是這樣沉溺？佛陀來人間就是要救拔，但是，是不是人人願意伸手呢？人人願意接受呢？這就是要看我們現在，人人是不是有警覺。
昨天我們就說緣覺，緣覺是最有警覺。他能緣著這個環境去了解人生，為什麼有這麼無常。大自然的境界，包括人間所有山河大地，還有人的身體，生、老、病、死，這麼多的無常境界，他很認真用功，要如何能透徹生命的來處，要如何能了解因緣互動。所以他很用心，緣，緣著十二因緣觀，所以此十二因緣的法，他能證了偏空。
緣覺觀十二因緣
覺悟真空之理
什麼叫做十二因緣？過去也曾說過，一就是無明，無明就緣行，行就緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，就生了，有了來出生，那就有「老病死」，這叫做十二因緣。
十二因緣：
一無明 緣行
緣識 緣名色
緣六入 緣觸
緣受 緣愛
緣取 緣有
緣生 緣老死
開頭就是一念心，但是無明生起了，所以常常說：「一念無明生三細，境界為緣長六粗」。貪開始起，就想要追求了。求，十有八九都是不如意，說起來，這不如意，他要產生什麼呢？就是瞋；求不到會生氣。所以欲心一起，假使求不來，那就是瞋恚的心就起了。
人間的爭端，較大的是國與國的戰爭，較小的是社會動亂，再更小的是家庭不安，這就是我們因為一念的貪。愈絞愈深，就像滾雪球一樣，煩惱不斷複製，這樣叫做癡。
所以，這就是一念無明生三細，這三種就一直延伸、延伸，所以去行動，去造作很多的業。行動，有了行動之後，意識變成一種習氣。
所以常說，我們要修什麼行？其實人人本具佛性，只是我們的行動中，已經和這非常污染的欲界，已經滾入了我們的意識裡，所以緣識，這個緣識是緣外面的六塵，指揮我們的六根去造作，所以這全都是癡。所以就緣「識」，這已經是無明的識，所以識就緣「名色」。因為懵懵懂懂一輩子之後，這最後一天，我們何去何從？所以脫離身體，這個識就到有緣的地方去了，所以這就是由不得自己。
你到有緣的地方去，開始我們的身體，那就是「六入」。現在的科學發達，在母親的身體裡，先看看受胎有健康嗎？不斷知道，所以那時候六入，慢慢我們的六根，頭、腳、手、五臟六腑，慢慢一直出來，這叫做六入。
出生之後叫做「觸」。本來在母親的胞胎裡，既然出來了，已經和外面的境界接觸，感受到通身透徹，痛徹骨髓，感「受」到，就開始痛、苦。這樣一直長大，無論你是什麼樣的環境裡，每天都在感受，感受到外面的境界，貪心不斷又再複製、製造，過去既然帶著這個意識來，現在這種習氣還是重複。
受而「愛」，愛就去「取」，取就又爭，爭之後又造業，造了「有」的業，這個業是苦的業或福的業呢？已經「有」了，定下來，你已經造就了很多，無論是福，或者是惡，已經有了這個業，定了，所以在這輩子裡有「生」、有「老」、有「死」，這叫做十二因緣。
各位菩薩，我們要發菩薩心，不要再停滯在這小根、小智。佛陀已經這樣告訴我們，緣覺他也很願意接受，沒有錯，十二因緣是真理，四諦、六度、十二緣，這全都是我們要用心去探究。四諦的道理我們要很了解，六度，六度要行萬行，這就是菩薩道。六度，要用六種的方法，自度度人。我們要透徹人生的來源，那就是十二因緣要了解。
所以，佛陀過去，雖然是施巧方便來教育，其實這些全都在教育我們，要見苦，要知諦；要知道苦難，我們要知道道理，我們要趕緊修行。
總而言之，學佛，時間一天一天過，我們不要讓時日空過。十二因緣是我們如何來、去，乘著過去的因，無明、行、識、名色……，一直到我們現在，這樣一直生活下去。到底我們的來生，在這十二因緣，我們已經到老死的程度，所以還能不認真嗎？還能不用心嗎？所以我們人人時時要多用心。
Subject: Recognizing Suffering, We Practice Diligently (知明諦勤精進)
Date: January.29. 2014
“Cyclic existence in the Three Realms is actually a state of great suffering. In transmigrating through the Six Destinies, there is much suffering and unease. Having recognized suffering and understood its truths, we are cautious of accumulating causes of karma.”
This is to tell everyone that we must know that cyclic existence in the ThreeRealms is essentially a state of great suffering. In the desire, form, and formless realms, the desire realm contains the material things we encounter in our daily living. How we perceive things and what we come in contact with are all affected by the temptations from objects of desire around us. So, we are constantly connecting with them, continuously giving rise to thoughts and always expanding our desires. So, we constantly push forward to strive for them. This leads us to create boundless karma.
Some of us know not to seek ill-gotten wealth. But external phenomena such as fame, wealth and status generate sounds, forms and appearances, so they cause us to give rise to afflictions. When we engage in spiritual cultivation, we see through these things, so there is no need to crave fame and wealth. The ignorance in our minds is intangible, so even in the formless realm, where there are no objects of desire and thus no temptations from external phenomena, there is still a trace [of afflictions]. In addition to fragmentary samsara, we also experience transformational samsara. These afflictions of the mind have not been completely eliminated.
So, in the Three Realms, we ordinary people suffer the most. We remain trapped in cyclic existence in the Six Destinies. We experience much suffering and unease. Though heavenly beings enjoy pleasures, once they deplete their blessings, they will also fall. Asuras have heavenly blessings, but there is still much ignorance, afflictions, hatred and suffering in their minds. In the human world, many are born not only without blessings, but with much suffering. In terms of relationships, there are many children born to torment their parents. There are also couples who are loving and affectionate. But when their affections change, it leads to enmity and resentment, which brings great suffering. We commonly see cases like this in our world. The hell, hungry ghost and animal realms are filled with even greater suffering. So, in cyclic existence in the Six Destinies, there is much suffering and unease. It is very painful. This is the truth of suffering; it is the most true and real principle.
For the sake of sentient beings immersed in suffering, the Buddha returns life after life. For this one great cause, He comes to this world. When sentient beings do not recognize suffering, they do not fear or try to avoid it.Because they do not recognize suffering, they are no afraid of it, and thus they [continue to] create much karma.
For this reason, the Buddha comes to the world to keep teaching sentient beings the truth of suffering.So, we must be very cautious of accumulating karmic causes.If we do not know the truth of suffering or its principles, then we do not know to be cautious.We are still unenlightened beings.[The analogy is that] the Three Realms are like a burning house.There are still children in the house, foolishly playing around because they think it is fun to play with fire.We are those children.We do not know that the Three Realmsare completely immersed in the evil world of Five Turbidities, where everything is worn and dirty.Thus, there are still people chasing after their desires, causing their bodies to catch fire.The Buddha cannot bear to see sentient beings like this, so He continuously returns to the world.
One time, while the Buddha was at the Jetavana Grove, the Buddha said to Kasyapa,.
“Kasyapa, you know that I will continue to give teachings for a long time.I hope you can do the same thing and aspire to also teach and train these bhiksus.”Kasyapa said, “Venerable Buddha, since this is what You have instructed, I should put it into practice.But I do not know how to give teachings.”
The Buddha then said, “You can go to sparsely populated or rural places to teach people that life is full of suffering and [tell them about the truths of] impermanence, suffering, emptiness and no-self.People must respect one another and remind one another to be vigilant.These are the teachings you must quickly proclaim to everyone.”
Kasyapa followed the Buddha’s directions.Upon seeing people, he would tell all of them that desire for anything in the world is the source of suffering.All interactions among people in the world happen according to karmic affinities.Therefore, people must interact harmoniously and be cautious of the law of karma.Many people listened to Kasyapa’s teachings and felt that, indeed, life is full of suffering.People go against one another simply because of one thing, their desires.
So, they gave up their desires and focused on spiritual cultivation.Many people left their families, status, fame and wealth to engage in ascetic practices.The Buddha then said to Kasyapa, “Kasyapa, you must know that some who were born to well-off families still enjoy luxuries even after becoming monastics.Others see these fortunate bhiksus and seek to be a part of their luxurious communities.If they keep enjoying pleasures after becoming monastics, that will destroy their spiritual [aspirations].So Kasyapa, you must make an effort to understand monastics who continue to enjoy pleasures.”
From this story, I sense that in the Buddha’s era, expounding the Dharma was also very difficult.Leading the Sangha was really not that easy.The Buddha also needed to find people to help Him teach the monastic community.But Kasyapa and seniors monastics did not dare Monastics who were difficult to train were not receptive.
When I read this passage, I feel it deeply. Things were already like this in the Buddha’s era. When we consider the present, isn’t spiritual cultivation difficult? Birth and death in the Three Realms ultimately lead to suffering. After becoming monastics, should we still be immersed in the Three Realms? Or, in material goods. Or, in fame, wealth or status? Aren’t we afraid of cyclic existence in the Six Destinies? Perhaps we have not completely understood the principles of suffering, so we do not live cautiously and continue to accumulate causes of suffering.
Sometimes, we wonder why people are still immersed in so much suffering in their lives. The Buddha comes to this world to pull us up. However, are we willing to extend our hands? Are we willing to accept [His help]? This depends on how vigilant we are.
Yesterday, we discussed Pratyekabuddhas. They are the most vigilant, and they observe their surroundings to understand the impermanence of life. The phenomena of nature include the rivers and lands of the world, as well as the human body’s birth, aging, illness and death. There are many phenomena of impermanence, so Pratyekabuddhas earnestly work hard to fully understand the origins of life and the interactions between causes and conditions.
By very mindfully observing [the world], [they realize] the Twelve Links. Through this practice, they gain realizations that are biased toward emptiness. What are the twelve? In the past, we have discussed them. The first is ignorance, the condition that leads to volitional formation, which then leads to consciousness, which leads to name and form, which leads to the Six Roots, which leads to contact, which leads to feelings, which leads to cravings, which leads to grasping, which leads to becoming which leads to birth. Then birth is the condition that leads to aging, illness and death. These are theTwelve Links, of Cyclic Existence.
All it takes is for one ignorant thought to arise. So, I often say, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks”. Once we give rise to greed, we want to pursue things. When we pursue things, eight out of nine times, things do not go our way. When that happens, what arises in our minds? Anger. When we do not get what we want, we get angry. Once desire arises, if we do not get what we seek, our anger will give rise to interpersonal disputes. On a larger scale, this causes war among countries. On a smaller scale, this causes a disruption in society. On an even smaller scale, this causes disharmony in families. This is all due to one thought of greed, which becomes ever more deeply entrenched. This creates a snowball effect as afflictions continuously multiply. This is delusion.
So, this is how an ignorant thought creates the Three Subtleties. These three then keep extending and growing, leading to actions that create a lot of karma. After we take action, that consciousness becomes a habitual tendency.
We often discuss what kinds of practice to engage in, indeed, we intrinsically have Buddha-nature. But we have internalized defiled desires, which manifest in our actions and are the conditions that leads to consciousness. Consciousness refers to coming in contact with the Six Sense Objects, which then cause our Six Roots to create [karma]. All this results from delusion. So, when the link of consciousness arises, it is already an ignorant consciousness.
That consciousness is the condition for “name and form.” After being lost and confused for an entire lifetime, where do we go when we die? When our consciousness leaves the body, it goes to where our affinities lie. This is not something we can control. When we go where our affinities lie, we develop a body, or “the six Roots.”
With advancements in modern technology, we can see if the fetus is healthy while it is in the mother’s body. We can constantly [check]. So, at this time, the Six Sense Organs, our Six Roots, head, feet, hands and organs slowly take shape. This is called the Six Roots.
Everything becomes completely formed, We were originally in our mother’s womb, but one we are born, we come into contact with the outside world and feel a deep pain down to our bones, all over our body, this is the condition of “feeling”. After we suffer this pain [of birth], we continue to age. Regardless of the condition we are in, every day we experience external phenomena, and our greed continuously multiplies.
Since we brought this consciousness with us, we repeat the same habitual tendencies, and our feeling lead to “cravings”. Cravings lead to our “grasping”. Once we grasp we fight and create karma again. When we create the karma for “becoming,” will this karma lead to sufferings or blessings? At the stage of “becoming,” this is fixed.We have crate so much karma, both good and bad. It already exists; it is fixed. Therefore, we are “born,” and then we will experience “again and death”. These are the Twelve Linked of Cyclic Existence.
Follow Bodhisattvas, we must make Bodhisattva-aspirations and not stagnate at the stage of having limited capabilities and wisdom.The Buddha has already told us this, and Pratyekabuddhas are willing to accept it. That is right; the Twelve Links are true principles. The Four Noble Truths, Six Paramitas and Twelve Links are all principles we must mindfully analyze. We must clearly understand the Four Truths. We must practice the myriad actions of the Paramitas.This is the Bodhisattva-path.
The Six Paramitas are six way to transform ourselves and others. We must thoroughly understand the origins of life, so we must understand the TwelveLinks. Though in the past the Buddha taught with skillful means, He was always teachings us to recognize suffering and understand its truths.
To understand suffering we must understand principles and quickly engage in spiritual cultivation. All in all, as we learn the Buddha’s Way time keeps passing. We must not waste our time. The Twelve Links of Cyclic Existence teach us about how we come and go.With the causes we created in the past, we go from ignorance, volitional formation, consciousness, name and form up through to this moment.
If we keep living like this, what will become of our next life? In the Twelve Links of Cyclic Existence, we are reaching the stage of aging and death. How can we not be earnest? How can we not be mindful? So, every one of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙緣覺觀十二因緣，覺悟真空之理。
⊙十二因緣：無明緣行、緣識、緣名色、緣六入、緣觸、緣受、緣愛、緣取、緣有、緣生、緣老死。
【證嚴上人開示】
三界生死
畢竟苦患
六道輪迴
苦多難安
知苦明諦
慎集業因
這就是要和大家這樣來分享，我們要知道三界生死，畢竟就是苦患多。欲界、色界、無色界。欲是我們日常生活中，所面對的物質等等，我們的看法，我們所接觸的，無不都是受外面境界欲念誘引，所以，才會這樣不斷接觸，不斷起心，不斷擴大欲念，所以就不斷向前爭取，所以就造了無數無量的業。
有的人知道不義之財勿取，不過外面的境界，名、利、地位，這都是有聲、有色、有相，也是會讓內心起煩惱。若是有在修行，看開了，名、利不必貪著，在內心的無明，無色界；既然無欲，也不受外面境界誘惑，不過還留有一樣，除了分段生死，還有變易生死，這種內心的煩惱，無法完全滅除。所以在三界中，最苦的就是凡夫。
六道輪迴，由不得自己，苦多難安。天人，雖然天人享受，福盡還是同樣墮落。阿修羅有天福，卻是內心的無明、煩惱、瞋恚，苦也很多。在人間，多少人不只是無福，還是多苦難。
人與人之間，哪怕是親生的孩子來折磨父母，這也是很多。或者是夫妻恩恩愛愛，卿卿我我，情也有變異的時候，這種情愛，結仇連怨，也是苦難偏多，在現實的社會，比比皆是。何況地獄、餓鬼、畜生，那更是苦難。所以說，六道輪迴苦多難安，非常苦！這個道理叫做苦諦，就是最真、最實的道理。
佛陀也是為了眾生在苦難中沉迷，所以他才得要生生世世，就是為一大事因緣再來人間。因為，這些芸芸眾生不知苦、不畏苦、不避苦；不知苦，所以他不怕苦，所以造很多業，不想避離這些苦。因為這樣，所以佛陀來人間，不斷為眾生說苦諦，苦的道理。
所以要我們很謹慎，我們如何集來的業因，你若不知道苦諦，不明白道理，我們就不懂得要謹慎。
依然是凡夫，好像三界中的火宅，那個大宅已經是火在燒，裡面還有一些孩子，傻傻地在那裡玩，感覺火很好玩。這就是三界凡夫，不知道三界，已經完全在五濁惡世裡，一切就是破舊骯髒，卻是還有一群人，還在那裡追、逐著欲，惹火燒身。這全都是佛陀所不忍心，因為眾生是這樣，所以他還是不斷在人間。
有一段時間，佛陀在給孤獨園的時候，佛陀就對迦葉說：「迦葉，你知道我還是同樣，長期在說法，也是希望你也能和我一樣，你也要發心來調教這群比丘。」
迦葉尊者就說：「佛陀，既然佛陀這樣教示，我應該也要依教奉行。不過，我不知道要怎麼說？」
佛陀就說：「你能到聚落的地方，或者是荒野的地方，能告訴大家人生苦難偏多，無常、苦、空、無我，人人要互相尊重，彼此警惕。用這個法等等，要趕緊向大家宣告。」
迦葉就依佛陀的教法，見到人，開始就向人人說：「世間所有的物欲都是苦的根源，世間所有人我互動，無不都是因緣牽連，所以人人要和好，因緣果報人人要謹慎。」
很多人聽迦葉所說的法，感覺到，的確，人生真苦，人與人之間互相對立，只是為了一個「欲」字。所以放棄了這個欲，好好來修行。多少人放棄了家庭、地位、名利，開始修苦行。
佛陀就再向迦葉說：「迦葉，你要知道，有的人家境很好，出家之後還是在享受中。有的人見到這種有福的比丘，也就追隨在這種享受的團體中。像這樣，他出家，一直在享受中，這會惹來了自滅道根。所以迦葉，你還要用心去了解，這些出家享受的比丘團體。」
這一段，我感覺到佛陀的時代，其實說法也是很辛苦，帶動僧眾也沒有那麼容易，他也是還要再找人，來幫助佛陀去教化僧團。在僧團中的長老，迦葉都不敢，這些僧團比丘難調伏，他們不會接受。我看到這一段經文，感慨很深！佛陀時代就是這樣，回歸我們現實，是不是修行不容易呢？
三界生死畢竟苦患，到底出家，還要沉溺在三界中嗎？還是沉浸在物質？或者是沉浸在這種，名利地位呢？六道輪迴，難道都不怕嗎？還是苦難的道理都沒有透徹嗎？生活還這麼不謹慎，還在集種種的苦因！
所以，有時候，會覺得人生苦難偏多，為什麼人人還是這樣沉溺？佛陀來人間就是要救拔，但是，是不是人人願意伸手呢？人人願意接受呢？這就是要看我們現在，人人是不是有警覺。
昨天我們就說緣覺，緣覺是最有警覺。他能緣著這個環境去了解人生，為什麼有這麼無常。大自然的境界，包括人間所有山河大地，還有人的身體，生、老、病、死，這麼多的無常境界，他很認真用功，要如何能透徹生命的來處，要如何能了解因緣互動。所以他很用心，緣，緣著十二因緣觀，所以此十二因緣的法，他能證了偏空。
緣覺觀十二因緣
覺悟真空之理
什麼叫做十二因緣？過去也曾說過，一就是無明，無明就緣行，行就緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，就生了，有了來出生，那就有「老病死」，這叫做十二因緣。
十二因緣：
一無明 緣行
緣識 緣名色
緣六入 緣觸
緣受 緣愛
緣取 緣有
緣生 緣老死
開頭就是一念心，但是無明生起了，所以常常說：「一念無明生三細，境界為緣長六粗」。貪開始起，就想要追求了。求，十有八九都是不如意，說起來，這不如意，他要產生什麼呢？就是瞋；求不到會生氣。所以欲心一起，假使求不來，那就是瞋恚的心就起了。
人間的爭端，較大的是國與國的戰爭，較小的是社會動亂，再更小的是家庭不安，這就是我們因為一念的貪。愈絞愈深，就像滾雪球一樣，煩惱不斷複製，這樣叫做癡。
所以，這就是一念無明生三細，這三種就一直延伸、延伸，所以去行動，去造作很多的業。行動，有了行動之後，意識變成一種習氣。
所以常說，我們要修什麼行？其實人人本具佛性，只是我們的行動中，已經和這非常污染的欲界，已經滾入了我們的意識裡，所以緣識，這個緣識是緣外面的六塵，指揮我們的六根去造作，所以這全都是癡。所以就緣「識」，這已經是無明的識，所以識就緣「名色」。因為懵懵懂懂一輩子之後，這最後一天，我們何去何從？所以脫離身體，這個識就到有緣的地方去了，所以這就是由不得自己。
你到有緣的地方去，開始我們的身體，那就是「六入」。現在的科學發達，在母親的身體裡，先看看受胎有健康嗎？不斷知道，所以那時候六入，慢慢我們的六根，頭、腳、手、五臟六腑，慢慢一直出來，這叫做六入。
出生之後叫做「觸」。本來在母親的胞胎裡，既然出來了，已經和外面的境界接觸，感受到通身透徹，痛徹骨髓，感「受」到，就開始痛、苦。這樣一直長大，無論你是什麼樣的環境裡，每天都在感受，感受到外面的境界，貪心不斷又再複製、製造，過去既然帶著這個意識來，現在這種習氣還是重複。
受而「愛」，愛就去「取」，取就又爭，爭之後又造業，造了「有」的業，這個業是苦的業或福的業呢？已經「有」了，定下來，你已經造就了很多，無論是福，或者是惡，已經有了這個業，定了，所以在這輩子裡有「生」、有「老」、有「死」，這叫做十二因緣。
各位菩薩，我們要發菩薩心，不要再停滯在這小根、小智。佛陀已經這樣告訴我們，緣覺他也很願意接受，沒有錯，十二因緣是真理，四諦、六度、十二緣，這全都是我們要用心去探究。四諦的道理我們要很了解，六度，六度要行萬行，這就是菩薩道。六度，要用六種的方法，自度度人。我們要透徹人生的來源，那就是十二因緣要了解。
所以，佛陀過去，雖然是施巧方便來教育，其實這些全都在教育我們，要見苦，要知諦；要知道苦難，我們要知道道理，我們要趕緊修行。
總而言之，學佛，時間一天一天過，我們不要讓時日空過。十二因緣是我們如何來、去，乘著過去的因，無明、行、識、名色……，一直到我們現在，這樣一直生活下去。到底我們的來生，在這十二因緣，我們已經到老死的程度，所以還能不認真嗎？還能不用心嗎？所以我們人人時時要多用心。
Subject: Recognizing Suffering, We Practice Diligently (知明諦勤精進)
Date: January.29. 2014
“Cyclic existence in the Three Realms is actually a state of great suffering. In transmigrating through the Six Destinies, there is much suffering and unease. Having recognized suffering and understood its truths, we are cautious of accumulating causes of karma.”
This is to tell everyone that we must know that cyclic existence in the ThreeRealms is essentially a state of great suffering. In the desire, form, and formless realms, the desire realm contains the material things we encounter in our daily living. How we perceive things and what we come in contact with are all affected by the temptations from objects of desire around us. So, we are constantly connecting with them, continuously giving rise to thoughts and always expanding our desires. So, we constantly push forward to strive for them. This leads us to create boundless karma.
Some of us know not to seek ill-gotten wealth. But external phenomena such as fame, wealth and status generate sounds, forms and appearances, so they cause us to give rise to afflictions. When we engage in spiritual cultivation, we see through these things, so there is no need to crave fame and wealth. The ignorance in our minds is intangible, so even in the formless realm, where there are no objects of desire and thus no temptations from external phenomena, there is still a trace [of afflictions]. In addition to fragmentary samsara, we also experience transformational samsara. These afflictions of the mind have not been completely eliminated.
So, in the Three Realms, we ordinary people suffer the most. We remain trapped in cyclic existence in the Six Destinies. We experience much suffering and unease. Though heavenly beings enjoy pleasures, once they deplete their blessings, they will also fall. Asuras have heavenly blessings, but there is still much ignorance, afflictions, hatred and suffering in their minds. In the human world, many are born not only without blessings, but with much suffering. In terms of relationships, there are many children born to torment their parents. There are also couples who are loving and affectionate. But when their affections change, it leads to enmity and resentment, which brings great suffering. We commonly see cases like this in our world. The hell, hungry ghost and animal realms are filled with even greater suffering. So, in cyclic existence in the Six Destinies, there is much suffering and unease. It is very painful. This is the truth of suffering; it is the most true and real principle.
For the sake of sentient beings immersed in suffering, the Buddha returns life after life. For this one great cause, He comes to this world. When sentient beings do not recognize suffering, they do not fear or try to avoid it.Because they do not recognize suffering, they are no afraid of it, and thus they [continue to] create much karma.
For this reason, the Buddha comes to the world to keep teaching sentient beings the truth of suffering.So, we must be very cautious of accumulating karmic causes.If we do not know the truth of suffering or its principles, then we do not know to be cautious.We are still unenlightened beings.[The analogy is that] the Three Realms are like a burning house.There are still children in the house, foolishly playing around because they think it is fun to play with fire.We are those children.We do not know that the Three Realmsare completely immersed in the evil world of Five Turbidities, where everything is worn and dirty.Thus, there are still people chasing after their desires, causing their bodies to catch fire.The Buddha cannot bear to see sentient beings like this, so He continuously returns to the world.
One time, while the Buddha was at the Jetavana Grove, the Buddha said to Kasyapa,.
“Kasyapa, you know that I will continue to give teachings for a long time.I hope you can do the same thing and aspire to also teach and train these bhiksus.”Kasyapa said, “Venerable Buddha, since this is what You have instructed, I should put it into practice.But I do not know how to give teachings.”
The Buddha then said, “You can go to sparsely populated or rural places to teach people that life is full of suffering and [tell them about the truths of] impermanence, suffering, emptiness and no-self.People must respect one another and remind one another to be vigilant.These are the teachings you must quickly proclaim to everyone.”
Kasyapa followed the Buddha’s directions.Upon seeing people, he would tell all of them that desire for anything in the world is the source of suffering.All interactions among people in the world happen according to karmic affinities.Therefore, people must interact harmoniously and be cautious of the law of karma.Many people listened to Kasyapa’s teachings and felt that, indeed, life is full of suffering.People go against one another simply because of one thing, their desires.
So, they gave up their desires and focused on spiritual cultivation.Many people left their families, status, fame and wealth to engage in ascetic practices.The Buddha then said to Kasyapa, “Kasyapa, you must know that some who were born to well-off families still enjoy luxuries even after becoming monastics.Others see these fortunate bhiksus and seek to be a part of their luxurious communities.If they keep enjoying pleasures after becoming monastics, that will destroy their spiritual [aspirations].So Kasyapa, you must make an effort to understand monastics who continue to enjoy pleasures.”
From this story, I sense that in the Buddha’s era, expounding the Dharma was also very difficult.Leading the Sangha was really not that easy.The Buddha also needed to find people to help Him teach the monastic community.But Kasyapa and seniors monastics did not dare Monastics who were difficult to train were not receptive.
When I read this passage, I feel it deeply. Things were already like this in the Buddha’s era. When we consider the present, isn’t spiritual cultivation difficult? Birth and death in the Three Realms ultimately lead to suffering. After becoming monastics, should we still be immersed in the Three Realms? Or, in material goods. Or, in fame, wealth or status? Aren’t we afraid of cyclic existence in the Six Destinies? Perhaps we have not completely understood the principles of suffering, so we do not live cautiously and continue to accumulate causes of suffering.
Sometimes, we wonder why people are still immersed in so much suffering in their lives. The Buddha comes to this world to pull us up. However, are we willing to extend our hands? Are we willing to accept [His help]? This depends on how vigilant we are.
Yesterday, we discussed Pratyekabuddhas. They are the most vigilant, and they observe their surroundings to understand the impermanence of life. The phenomena of nature include the rivers and lands of the world, as well as the human body’s birth, aging, illness and death. There are many phenomena of impermanence, so Pratyekabuddhas earnestly work hard to fully understand the origins of life and the interactions between causes and conditions.
By very mindfully observing [the world], [they realize] the Twelve Links. Through this practice, they gain realizations that are biased toward emptiness. What are the twelve? In the past, we have discussed them. The first is ignorance, the condition that leads to volitional formation, which then leads to consciousness, which leads to name and form, which leads to the Six Roots, which leads to contact, which leads to feelings, which leads to cravings, which leads to grasping, which leads to becoming which leads to birth. Then birth is the condition that leads to aging, illness and death. These are theTwelve Links, of Cyclic Existence.
All it takes is for one ignorant thought to arise. So, I often say, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks”. Once we give rise to greed, we want to pursue things. When we pursue things, eight out of nine times, things do not go our way. When that happens, what arises in our minds? Anger. When we do not get what we want, we get angry. Once desire arises, if we do not get what we seek, our anger will give rise to interpersonal disputes. On a larger scale, this causes war among countries. On a smaller scale, this causes a disruption in society. On an even smaller scale, this causes disharmony in families. This is all due to one thought of greed, which becomes ever more deeply entrenched. This creates a snowball effect as afflictions continuously multiply. This is delusion.
So, this is how an ignorant thought creates the Three Subtleties. These three then keep extending and growing, leading to actions that create a lot of karma. After we take action, that consciousness becomes a habitual tendency.
We often discuss what kinds of practice to engage in, indeed, we intrinsically have Buddha-nature. But we have internalized defiled desires, which manifest in our actions and are the conditions that leads to consciousness. Consciousness refers to coming in contact with the Six Sense Objects, which then cause our Six Roots to create [karma]. All this results from delusion. So, when the link of consciousness arises, it is already an ignorant consciousness.
That consciousness is the condition for “name and form.” After being lost and confused for an entire lifetime, where do we go when we die? When our consciousness leaves the body, it goes to where our affinities lie. This is not something we can control. When we go where our affinities lie, we develop a body, or “the six Roots.”
With advancements in modern technology, we can see if the fetus is healthy while it is in the mother’s body. We can constantly [check]. So, at this time, the Six Sense Organs, our Six Roots, head, feet, hands and organs slowly take shape. This is called the Six Roots.
Everything becomes completely formed, We were originally in our mother’s womb, but one we are born, we come into contact with the outside world and feel a deep pain down to our bones, all over our body, this is the condition of “feeling”. After we suffer this pain [of birth], we continue to age. Regardless of the condition we are in, every day we experience external phenomena, and our greed continuously multiplies.
Since we brought this consciousness with us, we repeat the same habitual tendencies, and our feeling lead to “cravings”. Cravings lead to our “grasping”. Once we grasp we fight and create karma again. When we create the karma for “becoming,” will this karma lead to sufferings or blessings? At the stage of “becoming,” this is fixed.We have crate so much karma, both good and bad. It already exists; it is fixed. Therefore, we are “born,” and then we will experience “again and death”. These are the Twelve Linked of Cyclic Existence.
Follow Bodhisattvas, we must make Bodhisattva-aspirations and not stagnate at the stage of having limited capabilities and wisdom.The Buddha has already told us this, and Pratyekabuddhas are willing to accept it. That is right; the Twelve Links are true principles. The Four Noble Truths, Six Paramitas and Twelve Links are all principles we must mindfully analyze. We must clearly understand the Four Truths. We must practice the myriad actions of the Paramitas.This is the Bodhisattva-path.
The Six Paramitas are six way to transform ourselves and others. We must thoroughly understand the origins of life, so we must understand the TwelveLinks. Though in the past the Buddha taught with skillful means, He was always teachings us to recognize suffering and understand its truths.
To understand suffering we must understand principles and quickly engage in spiritual cultivation. All in all, as we learn the Buddha’s Way time keeps passing. We must not waste our time. The Twelve Links of Cyclic Existence teach us about how we come and go.With the causes we created in the past, we go from ignorance, volitional formation, consciousness, name and form up through to this moment.
If we keep living like this, what will become of our next life? In the Twelve Links of Cyclic Existence, we are reaching the stage of aging and death. How can we not be earnest? How can we not be mindful? So, every one of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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