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緣覺聖賢，孤峰獨眠；
春花秋謝，十二連環。
我們講緣覺，因為什麼我問你們這麼多的問題？因為這個緣覺，就不歡喜有問題。他是孤獨的，不願意有其他人在一起。所以今天和你們研究這「大家共同在一起」的問題──不要做緣覺。這個緣覺，在有佛出世的時候叫緣覺；沒有佛出世的時候，就叫獨覺，他自己就會開悟的。
他就歡喜怎麼樣呢？歡喜「孤峰獨眠」。所以說「緣覺聖賢，孤峰獨眠；春花秋謝，十二連環。」這是講緣覺。講到緣覺，我們自己要「覺緣」，覺悟這種因緣。他是修十二因緣的，我們是十二因緣修的。
十二因緣，第一是「無明」。他觀察無明從什麼地方來的？咦！很奇怪，怎麼會有無明呢？他就觀察了；「無明緣行」，有了無明，就有了行為了，就有「行」了，有所表現了。有所表現了，就有了「識」。識就是分別，行就是個有為法。無明那個時候，也談不到無為，也談不到有為，就是在有為、無為之間，然後有了分別。
因為什麼有了分別呢？就因為有了有為法。有了有為法，然後就有了分別心。有分別心，然後就有了麻煩啦！這「名色」就是麻煩。一有了名，這就有「名」的麻煩；一有了色，就有「色」的麻煩。名色就是麻煩，麻煩就是名色。這個事情若講起來，更麻煩！不講還沒有麻煩，一講就講出麻煩來了。說：「嗯！怎麼名色就是麻煩？我不懂啊！」你不懂？那你麻煩更多一點，因為你有不懂的麻煩了。我沒有講的時候，你沒有不懂的麻煩。是不是？
我沒有這麼說的時候，你根本就不知道，你沒有這麼多麻煩。我這一講，啊！你不懂，有了不懂的麻煩；有不懂的麻煩，就想要懂了，這就有了「六入」了。你看，這「六入」就是想要懂，想要明白。聽過沒聽過啊？沒有人這麼講法！那現在就有了嘛！這就想要懂。
這六入就是想要明白，才有六入。想要明白，於是乎，就生出一個眼識。眼根、耳根、鼻根、舌根、身根、意根，就生出了六入。這六入為什麼要生出？就想要明白。誰不知，愈想明白愈糊塗，愈糊塗愈不明白，這就是六入，就入了。你看！不明白，以後就要碰了，碰就是「觸」。各處去碰，東碰、西碰、南碰、北碰、上碰、下踫，就好像那個蒼蠅似的，各處去碰壁。為什麼要碰壁？就因為要明白。沒有聽人這麼講過，是不是？這沒有一定的法。怎麼講有道理，就怎麼講；怎麼沒有道理，也怎麼樣講。
這個觸，就是個碰，到處碰壁。到處想要明白，誰不知碰痛了，就因為想明白。碰了之後，就有了「受」。「哎喲！我痛。」「唉呀！我很自在了。」我現在沒有碰壁，現在很舒服；一碰壁，就覺得很不舒服。沒有人說我一個不好，我覺得很快樂；有人說我不好，我覺得很不歡喜了。你看，這就是受。都是在這個地方，沒有在外邊，不要到外邊找去。
這十二因緣，講到「受」。有了領受了，就生出一種「愛著」來。對於順的境界，就生出一種愛著；對不順的境界，就生出一種厭惡來。厭惡就不高興了！為什麼有個高興？為什麼有個不高興？就因為有一個愛，有一個惡。惡，就是個不願意、厭惡。所以這麻煩就一天比一天多起來了。
「緣覺聖眾，孤峰獨眠，春花秋謝，十二連環。」春天萬物發生了，這個緣覺的聖人在這兒就「春觀百花開，秋睹黃葉落」，他覺悟到這一切的事事物物，都有自然的一種生滅。所以他就觀這個「十二因緣」。
前面講到這個「受」、「愛」。我們人為什麼有一種不平安的感覺？就因為有這種的愛。有了愛，就有了惡，也就是有了討厭的。那麼對你所要愛的東西，就生出來一個「取」了。怎麼叫取呢？就是，就想要得著了。因為你愛，所以就想要得到；你得到了，這就滿自己的這種欲望了。那為什麼要滿足自己的欲望？就因為想要擁有它，所以取緣有，就有個「有」了。因為有這個「有」，你想要得到屬於你自己的。啊！這一屬於你自己的，就有了「來生」。有了來生，又有了「老死」了。所以這十二因緣，就是緣覺聖人所修的。
待續
本刊以弘揚佛陀正法為宗旨，歡迎各界投稿。凡是有關佛法之學術論述、個人學佛因緣、心路歷程、心得感應等經歷，以及對於現今教育的看法、學習的感想、心得報告，都歡迎您來投稿。對於來稿：（一）本刊沒有任何稿酬。（二）原則上，本刊對貴作會依實際需要做修正。（三）如果您不同意本刊對貴作有任何修正，請註明。（四）請自行留複本，原則上本刊不退稿；若需退稿者，請附上回郵信封。來稿請寄：萬佛聖城「金剛菩提海雜誌社」編輯部 |
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Verse:
The holy sages enlightened to conditions
Doze high on mountain peaks alone.
Springtime’s flowers wither in the fall
In a cycle of twelve interconnecting links.
Why am I asking you all these questions? Those Enlightened to Conditions (Pratyekabuddhas) don’t like questions. They are recluses who don’t like to be around other people. Today we are looking into the question of everyone being together, so you should not act like Those Enlightened to Conditions. When there is a Buddha in the world, they are called Those Enlightened to Conditions. When there is no Buddha in the world, they are called Solitarily Enlightened Ones, because they are able to become enlightened by themselves.
What do they like to do? They like to sleep in solitude on the mountain peaks. The holy sages enlightened to conditions / Doze high on mountain peaks alone. / Springtime flowers wither in the fall / In a cycle of twelve interconnecting links. Speaking of Those Enlightened to Conditions, we should also become enlightened to causes and conditions. They cultivate the twelve causes and conditions. We, however, are cultivated by the twelve causes and conditions.
The first of the twelve causes and conditions is ignorance. They contemplate ignorance.“Where does it comes from? Strange! How can there be ignorance?” Then they see that ignorance leads to activity.
With the manifestation of activity, consciousness appears. Consciousness involves discrimination. Activity is a conditioned dharma, while ignorance is neither conditioned nor unconditioned; it is between the two.
Why are discriminations made? Because of conditioned dharmas. The discriminating mind is a result of conditioned dharmas. With a discriminating mind, the trouble starts. Name and form are the trouble.“Name” brings the trouble of name, and “form” brings the trouble of form. If I didn't talk about them, there wouldn't be any problems. Just mentioning them is asking for trouble, because you're bound to say, “How are name and form troublesome? I don't understand.” Now you have the added trouble of “not understanding.” Before I said anything, you didn't have that problem. Once I began talking, the problem of your not understanding arose and with it came the desire to know.
This quest for knowledge results in the use of the six sense faculties. See? The six sense faculties come into being because of the wish to understand. Have you ever heard such an explanation? No one has explained it this way before.
When you decide you want to know, the eyes, ears, nose, tongue, body, and mind appear. You think you can gain understanding through them without realizing that the more you want to understand, the more confused you become, and the more confused you are, the less you understand.
Since you do not understand, you seek contact. You go around making contact at random: east, west, south, north, above, below; like a fly madly bouncing off the walls. Why does it bounce off the walls? Because it wants to understand.
Contact is just bumping up against things, going everywhere bouncing off the walls. You go everywhere hoping to understand, but all that results from this desperate attempt is a lot of bruises. After the determination to understand sets in and encounters occur, there is feeling. “Ow, that hurts!” Or, “Ah, I'm so comfortable. Right now I'm not bumping into things, and I feel really good.” But when you bump one is telling you that you're not nice. But you get upset when you hear someone criticize you. This is where feeling lies; it cannot be found outside.
Once there is feeling, craving and attachment arise. You give rise to craving and attachment for pleasant situations, but you feel aversion for unpleasant environments. Happiness and unhappiness come from craving and aversion, and so every day the trouble grows.
The holy sages enlightened to conditions / Doze high on mountain peaks alone. / Springtime's flowers wither in the fall / In a cycle of twelve interconnecting links. The myriad things grow and prosper in the springtime, so the Pratyekabuddha sages contemplate and realize that everything undergoes the natural process of birth and death. They “contemplate the hundreds of flowers blossoming in the springtime, and watch the dry leaves falling in the autumn.” They contemplate the twelve causes and conditions.
Now we come to craving. The reason people feel unsettled is because of craving. Once there is craving, there is also aversion. You grasp at those things that you crave. What is meant by grasping? It means wanting to get hold of something. Because you have craving, you then want to obtain those objects in order to fulfill your desires. Thus grasping leads to becoming. Once you have these things for your own, there is further birth, which leads to old age and death. These are the twelve causes and conditions cultivated by Those Enlightened to Conditions.
To be continued.
The aim of this journal is to propagate the Proper Dharma of the Buddha. Any articles relating to Buddhism, such as research papers, personal stories, views on today's education, and so on, are welcome. The following applies to all manuscripts: (1) There is no financial reward for any manuscript. (2) The manuscript will be edited as necessary. (3) If you do not wish your manuscript to be altered in any way, please say so. (4) The journal generally does not return manuscripts, so please keep your own copy. If you need your manuscript back, please enclose a self-addressed, stamped envelope.
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