Commentary on the Samādhi Meditation Sūtra
Chapter Twelve: The Four Noble Truths, Thirty-Seven Factors of Enlightenment, and Twelve Links of Dependent Origination
Original Text: Question: If there is no self, no master, and no doer, how is there going and coming, speaking, dying here and being born there? Answer: Although there is no self, the six faculties act as the cause, the six objects act as the condition, and within them the six consciousnesses arise. These three factors combine, hence contact with objects arises, thoughts cognize all karmic activities, and from this arise going, coming, and speaking. From this arises birth and death. It is like the sun-lens (Ricika): through the combination of sunlight and dried cow dung as expedient means, fire arises. The five aggregates are likewise: because of these five aggregates arising, the five aggregates of the next life emerge. It is not that these five aggregates go to the next life, nor are the five aggregates of the next life separate from these five aggregates.
Explanation: The question asks: If there is no self, no master, no doer, how is there the coming and going of the physical body, the appearance of speech, and dying here to be born there? The answer states: Although there is no self, the six sense faculties act as the cause, the six sense objects act as the condition, and within them the six consciousnesses arise. These three combine, contact with objects arises, consciousnesses can think and know, hence all karmic activities of the five-aggregate body, such as going, coming, and speaking, arise from this. Thus, birth and death also arise. It is like the sun-lens, a fire-producing device: through the expedient means of combining sunlight and dried cow dung, fire arises. The five-aggregate body is also like this: because the five aggregates of this life arise, the five aggregates of the next life will arise. It is not that the five aggregates of this life go to the next life, but the five aggregates of the next life are not separate from the five-aggregate body of this life.
Original Text: The five aggregates only arise from causes and conditions. For example, a sprout emerges from a grain of rice. This grain is not the sprout, nor does the sprout arise from something else. The grain and the sprout are neither identical nor different. Attaining the body of the next life is also like this. For example, before a tree has stems, joints, branches, leaves, flowers, or fruits, when the time, season, causes, and conditions are complete, the flowers and leaves become fully formed. The retribution of good and evil actions is also like this. Because the seed perishes, it is neither permanent nor singular. Because sprouts, stems, leaves, etc., arise, it is neither discontinuous nor different. The continuity of death and birth is also like this.
Explanation: The five-aggregate body arises solely from causes and conditions. For example, a sprout arises from a grain of rice. The grain itself is not the sprout, but the sprout does not arise from another thing. The grain and the sprout are neither identical nor different – they are related but not the same entity. Attaining the five-aggregate body of the next life is also like this; it is neither identical to nor different from the five aggregates of this life. For example, when a tree has not yet produced stems, joints, branches, leaves, flowers, or fruits, when the time, season, causes, and conditions are complete, they grow out. The retribution of good and evil karma is also like this. The seed perishes, allowing the subsequent branches, leaves, flowers, and fruits to arise; thus, the seed is not permanent or unchanging. The subsequent sprouts, stems, leaves, etc., arise from it, so the seed is not discontinuous, nor is it different from the sprouts, stems, leaves, etc. The continuity of the death and birth of the five aggregates is also like this.
Original Text: The practitioner regards phenomena as impermanent, suffering, empty, and without self, arising and perishing by themselves. They know that [suffering] exists because of craving, etc.; they know that cessation comes from the extinction of the cause; they know that cessation is the path. With these four kinds of wisdom, they know that the twelve divisions [of dependent origination] constitute the right view of the path. Sentient beings are deceived by attachments, like a person who possesses a priceless jewel but cannot distinguish its authenticity and is deceived by others. At this time, the Bodhisattva generates great compassion: "I should become a Buddha and transform those sentient beings with the true Dharma, enabling them to see the right path."
Explanation: The practitioner considers all phenomena of the five-aggregate world to be impermanent, suffering, empty, and without self, arising and perishing spontaneously. They understand that the five-aggregate body exists due to causes like craving, etc.; they understand that the extinction of the cause of the five-aggregate body's arising leads to its cessation; they understand that the cessation of the five-aggregate body is the path. With these four wisdoms concerning suffering, its origin, cessation, and the path, they understand that the various divisions of the twelve links of dependent origination are the correct path of knowledge for practice. Sentient beings are deceived and bound by afflictions, like a person who has a priceless jewel but cannot recognize it as genuine and is deceived by others. At this time, the Bodhisattva generates great compassion, thinking: "I should become a Buddha, transform these sentient beings with the true Dharma, and enable them to perceive the right path."
Original Text: Question: As stated in the Mahayana Prajñāpāramitā Sūtras, all phenomena are neither born nor perish, are empty and without anything, are of one mark which is markless – this is called right view. How can the contemplation of impermanence, etc., be called right view? Answer: If in the Mahayana it is said that all phenomena are empty and markless, how can it be said that impermanence, suffering, emptiness, etc., are not real? If it is said that non-arising, non-ceasing, and emptiness are the true reality, then marklessness should not be mentioned. Your words are inconsistent.
Explanation: The question asks: As stated in the Mahayana Prajñāpāramitā Sūtras, all phenomena neither arise nor cease, are empty and without anything, are of the single mark (the Tathāgatagarbha mark, the inherently pure mark) which is markless – this is correct knowledge and view. How can views like the impermanence, suffering, emptiness, and selflessness of all phenomena be called right view? The answer states: If the Mahayana teaching says all phenomena are empty and markless, how can it be said that phenomena like impermanence, suffering, emptiness, etc., are not true Dharma? If non-arising, non-ceasing, and emptiness are said to be the true reality, marklessness should not be mentioned. Your words are inconsistent.
Original Text: Furthermore, the Buddha spoke of the four perverted views. There is logic to the perversion of taking the impermanent as permanent. All conditioned phenomena are impermanent. Why? Because they arise from causes and conditions. Impermanent causes and impermanent conditions – how can the resulting fruit be permanent? What did not exist before now exists; having existed, it then ceases. All sentient beings see impermanence: internally, aging, sickness, and death; externally, seeing the decay and falling of all things. How can it be said that impermanence is not real?
Explanation: Furthermore, among the four perverted views spoken by the Buddha, sentient beings taking the impermanent as permanent is one perversion. This also has logic: all conditioned phenomena are impermanent. Why? Because they are produced by causes and conditions. Impermanent causes combined with impermanent conditions – how can the resulting fruit be permanent? What did not exist before now exists; having existed, it then ceases – this is impermanence. All sentient beings can perceive impermanent phenomena: internally, the aging, sickness, and death of the five-aggregate body; externally, the withering and falling of all things. How can it be said that the impermanence of phenomena is not a true principle? (Although this truth is real, it is not the ultimate reality of Mahayana; this "real" is not that "real.")
Original Text: Question: I do not say that the permanent is real and the impermanent is unreal. I say that both the permanent and the impermanent are unreal. Why? The Buddha said that in emptiness, the two things – permanent and impermanent – cannot be attained. If one clings to these two things, both are perversions. Answer: Your words do not accord with the Dharma. Why? If you say there are no phenomena, how can you then say that both are perversions? That all is empty and without anything is true and non-perverted.
Explanation: The question says: I do not say the permanent Dharma is real and the impermanent Dharma is unreal. I say both the permanent and the impermanent are unreal. Why? The Buddha said that in emptiness (the mind of empty nature, where not even one dharma exists, let alone permanent and impermanent; they are absent) the two things, permanent and impermanent, cannot be attained. If one clings to these two things, both are perversions. (Emptiness here refers to the mind of true reality, the empty-nature mind. It is neither permanent nor impermanent; it is both permanent and impermanent. The mind-essence is originally empty, not containing the two dharmas of permanent and impermanent.) The answer states: What you say does not accord with the Dharma. Why? If you say there are no phenomena whatsoever, why do you then say that both permanent and impermanent are perversions? That all phenomena are empty and without anything is the true, non-perverted Dharma. (This is still the truth of emptiness according to the Hinayana, not the ultimate emptiness of Mahayana.)
Original Text: If I refute attachment to permanence and cling to impermanence, my Dharma [teaching] should be refuted, but it is not real. Because the perversion of permanence is refuted, one contemplates impermanence. Why? The power of impermanence can refute permanence, just as one poison can counteract another poison. Like medicine curing a disease, the medicine also departs afterwards. It should be understood that the medicine, being excellent, can cure the disease. If the medicine does not depart, the medicine later becomes the disease. It is also like this: if one clings to the Dharma of impermanence, it should be refuted because the Dharma of impermanence is unreal. If I do not accept the Dharma of impermanence, how can I refute it?
Explanation: If I refute permanence and cling to impermanence, my Dharma teaching of "all phenomena are empty, nothing exists" should be refuted, and there is no real "I" Dharma. Once the perversion of the permanent Dharma is refuted, one should observe the impermanent Dharma. Why? The Dharma of impermanence has great power to refute permanence, just as one kind of poison can counteract other poisons. Like medicine removing illness, finally the medicine should also be removed. It should be understood that the nature of medicine is excellent at removing various illnesses, but if the medicine is not removed, the medicine itself becomes the cause of illness. The Dharma of permanence and impermanence is also like this: if one clings to the Dharma of impermanence, it should be refuted because the Dharma of impermanence is unreal; if I do not accept the Dharma of impermanence within my mind, how can I refute it?
Original Text: The Buddha said: Suffering is real as stated in the Four Noble Truths. Who can make it pleasant? The cause of suffering is the real cause. Who can make it not a cause? The cessation of suffering is real cessation. Who can make it not cease? The path to cessation is the real path. Who can make it not the path? The sun might perhaps be made cold, the moon might perhaps be made hot, the wind might be made motionless – but these Four Noble Truths ultimately cannot be moved or altered. You, within the Mahayana, cannot comprehend this; you merely cling to words and sounds. In the Mahayana, the true reality of all phenomena is unbreakable; there is no agent [who can break it]. If it could be broken or made, this would not be Mahayana.
Explanation: The Buddha said, suffering is the real suffering spoken of in the Four Noble Truths; who can make suffering become pleasant? The cause of suffering is the real, existing cause; who can make this real cause become a non-cause? The method for the cessation of suffering is the real method; who can make suffering not cease? The method for the cessation of suffering is the true path; who can make it not the path? For example, the sun could perhaps be made cold, the moon could perhaps be made hot, the wind could be made motionless – but this Four Noble Truths is ultimately unchangeable. You, within the Mahayana Dharma, cannot discern this; you can only cling to words and sounds. The true reality of all phenomena in the Mahayana Dharma, this true reality, cannot be broken; there is no agent who can break it. If true reality could be broken or fabricated, this would not be the Mahayana.
Original Text: It is like the new moon on the first or second day [of the lunar month]; its arising phase is very subtle. A person with clear vision can see it and point it out to one who cannot see. This person who cannot see only looks at the finger and misses the moon. The clear-sighted one says: Foolish person, why do you only look at my finger? The finger is the condition for seeing the moon; the finger is not that moon. You are also like this: words and sounds are not the true reality; they merely provisionally express the principle of reality. You further cling to words and sounds and are benighted regarding the practice of true reality. If one attains such correct knowledge and view, contemplates the twelve divisions combining to form the two parts of cause and effect – the twelve divisions at the time of effect are the truth of suffering; the twelve divisions at the time of cause are the truth of the origin [of suffering]. The extinction of the cause is the truth of cessation. Seeing the extinction of cause and effect is the truth of the path. The four contemplations of the effect are impermanence, suffering, emptiness, and selflessness. The four contemplations of the cause are accumulation, cause, condition, and arising.
Explanation: It is like the moon just after its new phase on the first or second day of the lunar month; its crescent is very subtle and hard to see. Only a clear-sighted person can see it and point it out to one who cannot see. The person who cannot see the moon only sees the pointing finger and fails to see the moon. The clear-sighted person says: Foolish person, why do you only look at my finger? The finger is the condition for seeing the moon; the finger is not the moon. You are also like this: words, speech, and sounds are not true reality; they are merely used provisionally to express the principle of true reality, yet you cling to words and sounds, benighted regarding the practice of true reality. If one can attain such correct knowledge and view, observe the combined aspect of the twelve links of dependent origination as the cause and effect parts – when the effect is formed, the twelve links are all the truth of suffering; in the causal stage, the twelve links are all the truth of the origin. The extinction of the cause is the truth of cessation; seeing the extinction of cause and effect is the truth of the path. These are the four contemplations concerning the truth of the origin; causes and conditions arise from this.
Original Text: Question: The effect has four aspects, but only suffering is called the truth of suffering. The others do not have the name "truth." Answer: If one says the truth of impermanence, there is doubt; the truth of suffering also has doubt; the truth of selflessness also has doubt – this is a single point of difficulty. Furthermore, if one says the truth of impermanence is without fault, the truth of emptiness and non-self is also without fault. If the truths of impermanence, suffering, emptiness, and selflessness are stated, it would be redundant in speech. Therefore, only one of the four is stated.
Explanation: The question says: The effect has four aspects – suffering, emptiness, impermanence, selflessness – but only suffering is called the truth of suffering, the truth of suffering. The other three cannot be called the ultimate truth, the truth. The answer states: If one doubts that impermanence is the ultimate truth, doubts that suffering is the ultimate truth, doubts that selflessness is the ultimate truth, one falls into a difficult position; the world would have no true principle, no ultimate truth. Furthermore, if saying "truth of impermanence" has no fault, then "truth of emptiness" and "truth of non-self" also have no fault. But the truths of impermanence, suffering, suffering (repeated?), selflessness would be redundant in expression. Therefore, among the four truths, only one, the truth of suffering, is stated.
Original Text: Question: What distinguishing characteristic does suffering have that it alone among the three [impermanence, emptiness, selflessness] gets the name? Answer: Suffering is what all sentient beings detest and dread. Impermanence is not like that; some people, oppressed by suffering, think of attaining impermanence. There is no one who desires to attain suffering. Question: Some people desire to seize a knife to commit suicide, to undergo acupuncture, to take bitter medicine, to enter among thieves – such various actions are not seeking suffering. Answer: It is not that they desire suffering; they desire to preserve great happiness. Because they fear suffering, they seek death. Suffering is the foremost affliction for sentient beings; happiness is the foremost benefit. Therefore, by leaving behind real suffering, one attains happiness. Therefore, the Buddha, regarding the aspect of the effect, solely names suffering as the truth of suffering; he did not say impermanence, emptiness, or selflessness are truths.
Explanation: The question asks: What special characteristic does suffering have that among impermanence, emptiness, selflessness, it alone is called the truth of suffering? The answer states: Suffering is what all sentient beings detest and dread; it is what all sentient beings fear. Impermanence is not like that; some people, oppressed by suffering, think of attaining the Dharma of impermanence, but there is truly no one who wants to attain suffering. The question says: Some people want to take a knife to commit suicide, want to use needles to cause pain, want to take bitter medicine, want to enter among thieves – such various behaviors are not seeking suffering. The answer states: These actions are not done to attain suffering; they are done to seek great happiness; because they fear suffering, they seek death. Suffering is the foremost fear and affliction for sentient beings; happiness is the foremost great benefit for sentient beings. Therefore, by leaving behind real suffering, one can attain happiness. Therefore, the Buddha, regarding the effect aspect, solely names suffering as the truth of suffering; he did not say impermanence, emptiness, or selflessness are truths.
Original Text: This clear, real wisdom regarding the Four Noble Truths, without doubt or regret, is called right view. Contemplating this matter with various augmentations is called right enlightenment. Eliminating wrong livelihood, one embraces the four kinds of right speech, distancing oneself from the other four kinds of wrong speech. Eliminating wrong livelihood, one embraces the three kinds of right bodily action, distancing oneself from the other three kinds of wrong action – this is called right action. Distancing oneself from various other kinds of wrong livelihood is called right livelihood. Contemplating thus with diligence is right effort. Mindfulness focused undistractedly on this matter is called right mindfulness. Contemplating this matter with unwavering thought is called right concentration. Right enlightenment is like a king with seven things following him; this is called the truth of the path. Focusing the mind single-pointedly on this matter, with real faith unwavering, is called the faculty of faith. Focusing the mind single-pointedly, diligently seeking the path, is called the faculty of diligence. Focusing the mind single-pointedly, mindful without forgetfulness, is called the faculty of mindfulness. The mind abiding in one place without scattering is called the faculty of concentration. Contemplating and discerning the awareness of impermanence, etc., is called the faculty of wisdom. This is called growth gaining strength; this is called the five powers.
Explanation: Having clear, real wisdom regarding the Four Noble Truths, without doubt or regret, is called right view. Contemplating these principles brings various augmenting benefits to one's own mind; this is called right enlightenment. Eliminating the four kinds of wrong speech embraced by wrong livelihood – false speech, frivolous speech, harsh speech, divisive speech – distancing oneself from these four kinds of wrong speech, one embraces the four kinds of right speech. Eliminating the three kinds of bodily action embraced by wrong livelihood – killing, stealing, sexual misconduct – one embraces the three kinds of bodily action of not killing, not stealing, not engaging in sexual misconduct; eliminating the three wrong actions of killing, stealing, and sexual misconduct is called right action. Distancing oneself from other various kinds of wrong livelihood is called right livelihood. Diligently contemplating thus is right effort. Being constantly mindful of this principle without distraction is called right mindfulness. Contemplating this principle thus, with the mind unmoving, is called right concentration. Right enlightenment is like a Wheel-Turning Sage King who necessarily has the seven treasures following him; this is called the truth of the path (the path of cultivation). Focusing single-pointedly on this principle with real faith unwavering is called the faculty of faith. Focusing single-pointedly, diligently seeking the realization of the path, is called the faculty of diligence. Focusing single-pointedly, mindful of the Dharma without forgetfulness, is called the faculty of mindfulness. The mind abiding in one place without scattering is called the faculty of concentration. Contemplating and discerning views like impermanence is called the faculty of wisdom. When the five faculties grow, their power becomes strong; this is called the five powers.
Original Text: Question: The Noble Eightfold Path already speaks of wisdom, mindfulness, concentration, etc. Why are they restated in the faculties and powers? Answer: When first entering the practice, one initially gains small benefit; at that time, it is called the faculties. When these five things grow and gain strength, at that time, it is called the powers. When first entering the path of seeing the truth with uncontaminated wisdom, this merit is called the Noble Eightfold Path.
When entering the path of cultivation, it is called the seven factors of enlightenment. When first entering the path, contemplating the body, sensations, mind, and phenomena, constantly focusing the mind single-pointedly – this is called the four establishments of mindfulness. Thus attaining the flavor of wholesome dharmas, the four kinds of diligence are called the four right efforts. Thus, the initial gates of zeal, diligence, concentration, and wisdom, diligently striving to attain mastery and freedom – this is called the four bases of psychic power.
Explanation: The question asks: The Noble Eightfold Path already includes right wisdom, right mindfulness, right concentration, etc. Why are they emphasized again in the five faculties and five powers? The answer states: When first entering the practice of the principles of the Four Noble Truths, one initially gains a small amount of merit and benefit; at this time, it is called the faculties. When the power of the five faculties grows and one gains greater benefit, at this time, it is called the five powers. When first entering the uncontaminated seeing of the truth of the Four Noble Truths, the merit of seeing the truth is called the Noble Eightfold Path.
When moving from the path of seeing the truth into the path of cultivation, it is called the seven factors of enlightenment. When first entering the factor of mindfulness among the seven factors of enlightenment, one contemplates the body, feelings, mind, and phenomena, constantly able to contemplate single-pointedly, with the mind mindful of these four dharmas; this is called the four establishments of mindfulness. Practicing thus, one attains the flavor of wholesome dharmas and generates four kinds of diligence; this is called the four right efforts. Thus, desiring to diligently cultivate the initial stages of concentration and wisdom, striving diligently to attain various kinds of mastery and freedom, is called the four bases of psychic power.
Original Text: Although named the four establishments of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, etc., they are all embraced according to the time of practice, the initial and later stages, the amount [of emphasis], the stage of practice, and the conditions, each receiving its name. For example, each of the four great elements contains all four, but is named according to predominance. If the earth element is predominant and water, fire, and wind are minor, it is called earth. Water, fire, and wind are also like this [named according to predominance].
Thus, within each of the thirty-seven factors of enlightenment, all others are included. For example, the four establishments of mindfulness contain the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, etc. Thus, contemplating the twelve links, the Four Noble Truths, the four establishments of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the mind attains peace and joy. Furthermore, using this Dharma to liberate other sentient beings, with a single-minded vow, diligently seeking Buddhahood.
Explanation: Although the above are called the four establishments of mindfulness, four right efforts, four bases of psychic power, five faculties, five powers, etc., they are named according to the sequence of practice, the amount of effort required, the stage of practice, and the conditions present. For example, earth, water, fire, and wind each contain all four great elements, but are named according to which element's seeds are predominant. If the seeds of the earth element are predominant and the seeds of water, fire, and wind are minor, it is called earth. Water, fire, and wind are also like this, named according to which element's seeds are predominant.
Thus, within each of the thirty-seven factors of enlightenment, all the others are included. For example, the four establishments of mindfulness contain the four right efforts, four bases of psychic power, five faculties, five powers, seven factors of enlightenment, Noble Eightfold Path, etc. Thus, contemplating the twelve links of dependent origination, the Four Noble Truths, the four establishments of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the mind can attain peace and joy. Then, using these Dharmas to liberate other sentient beings, with a single-minded vow, diligently cultivate and seek the Buddha Way.
In summary, the general sequence of practicing the thirty-seven factors of enlightenment is roughly as follows: Begin with cultivating the five faculties; as they grow, develop the five powers; then enter the Noble Eightfold Path; initiate contemplative practice (cultivation of thought); cultivate the seven factors of enlightenment; within the factor of mindfulness, cultivate the four establishments of mindfulness; attain the flavor of wholesome dharmas; generate the four right efforts; finally, through diligent practice, attain the resultant bliss of the four bases of psychic power, where the mind attains liberation and mastery. Within the thirty-seven factors, each factor is not only to be cultivated and attained by the conscious mind (mano-vijñāna), but also perfumes the mind root (manas), causing the mind root to also cultivate the thirty-seven factors and fully perfect them, attain each factor, and accomplish the four bases of psychic power.
Original Text: At this time, within the mind, contemplating thoughts: I clearly observe and know that I should not realize the fruition [of Arhatship] by this path. There are two reasons why I have not entered Nirvana: First, great compassion not abandoning sentient beings. Second, deeply knowing the true reality of all phenomena. All mental phenomena and mental factors arise from causes and conditions. How can I now follow after these unreal things? I should contemplate, desiring to enter a deep contemplation of the twelve links of dependent origination, to know what the nature of dependent origination is.
Explanation: At this time, contemplating thoughts within the mind: I now can clearly observe within my mind that practicing the Dharma of the Four Noble Truths cannot lead to realizing the fourth fruition (Arhatship) and Nirvana. Due to the power of two things, I am prevented from entering Nirvana: First is the mind of great compassion pitying sentient beings – I cannot abandon sentient beings uncaringly; Second is that I deeply know the true reality of all phenomena – all mental phenomena, the mental factors of the conscious mind, all arise from causes and conditions. How can I now follow after these unreal dharmas? I should contemplate carefully, enter deep concentration, and observe the Dharma of the twelve links of dependent origination, to ultimately understand what the twelve links of dependent origination are.
Original Text: Further contemplating: These are the four conditions: causal condition (hetu-pratyaya), sequential condition (samanantara-pratyaya), object-condition (ālambana-pratyaya), and dominant condition (adhipati-pratyaya). The five causes are the causal condition. Excepting the last mind-moment of past and present Arhats, the remaining past and present mental phenomena and mental factors are the sequential condition. The object-condition and dominant condition condition all phenomena.
Further contemplating, saying: If a phenomenon already exists within the causes and conditions beforehand, then it should not be said that this phenomenon arises from causes and conditions. If it does not exist, it also should not be said that it arises from causes and conditions. If it half exists and half does not, it also should not arise from causes and conditions. How can there be causes and conditions? If a phenomenon has not yet arisen, if past mental phenomena and mental factors have perished, how can they act as a sequential condition? If in the Buddha Dharma, wondrous dharmas arise without conditions, how then is Nirvana an object-condition?
Explanation: Further contemplating, there are four conditions: causal condition (hetu-pratyaya), sequential condition (samanantara-pratyaya, equal and immediate condition), object-condition (ālambana-pratyaya), and dominant condition (adhipati-pratyaya). The five causes can be said to be the causal condition, including: co-existent cause (sahabhū-hetu), homogeneous cause (sabhāga-hetu), concomitant cause (saṃprayukta-hetu), universally pervasive cause (sarvatraga-hetu), and ripening cause (vipāka-hetu). Excepting the last mind-moment of past and present Arhats – where the mind root (manas) has severed self-attachment and no longer craves dharmas of the three realms, thus not inducing future existence, so it is not a sequential condition – the remaining mental phenomena and mental factors of sentient beings, past and present, are the sequential condition, able to induce the five-aggregate body of the future life. The object-condition and dominant condition assist the conscious mind in conditioning all dharmas, causing all dharmas to grow, manifest, and appear.
Further contemplating, saying: If a phenomenon already exists within the causes and conditions beforehand, it should not be said that this phenomenon arises from causes and conditions. If the phenomenon does not exist within the causes and conditions, it also should not be said that it arises from causes and conditions. If the phenomenon that arises exists within one of the cause or the condition, it also should not be said that it arises from causes and conditions. How can there be causes and conditions? If a phenomenon has not yet arisen, if past mental phenomena and mental factors have all perished, how can these consciousnesses and mental factors act as the sequential condition (samanantara-pratyaya) for the next consciousness? If wondrous dharmas within the Buddha Dharma arise without conditions, why then is Nirvana an object-condition?
Causal condition (hetu-pratyaya): The cause (hetu) is the phenomenon that can induce the appearance of another phenomenon; the condition (pratyaya) is the phenomenon that assists the cause in inducing the appearance of the other phenomenon. For example, A hitting B is the cause; when the two meet again, that is the condition; this then induces B's retaliation against A, similarly hitting A – B hitting A is the phenomenon arising from causes and conditions. Both cause and condition are expedient causes for the arising of the other phenomenon, like a fuse. The fundamental cause of all phenomena is the Tathāgatagarbha, the source from which all phenomena arise; both the cause and condition dharmas are born from this fundamental cause, the Tathāgatagarbha.
Sequential condition (samanantara-pratyaya): Also called the equal and immediate condition – phenomena that are equal and identical arise and cease sequentially one after another, inducing the next identical phenomenon to arise. For example, consciousness seeds: the previous consciousness seed (e.g., of the mental consciousness) arises at a certain location/object, then ceases, the next identical consciousness seed (mental consciousness) arises at the same location/object, then ceases, then another consciousness seed arises at the same location/object, then ceases. Thus, identical consciousness seeds continuously arising and ceasing at the same location form the continuous activity of consciousness. Mental factors are also like this.
Object-condition (ālambana-pratyaya): "Object" (ālambana) corresponds to "subject" (ālambaka). The subject is the active seven consciousnesses; the seven consciousnesses can condition all dharmas, especially the six dusts (objects of the senses), they are the conditioning mind. The object is all dharmas or specifically the six dusts. The object-condition is the condition for the arising of all dharmas, the condition for the arising of the six dusts.
Dominant condition (adhipati-pratyaya): All other assisting conditions that help in the arising of this phenomenon, excluding the phenomenon itself.
Original Text: If all phenomena truly lack inherent nature, conditioned phenomena cannot be attained. If an effect arises from causes and conditions, "because this exists, that exists" – this statement is incorrect. If causes and conditions are each distinct, or combined together, the effect cannot be attained. How does an effect emerge from the sphere of causes and conditions? Because the effect is not present within the causes and conditions.
If the effect was not present beforehand within the causes and conditions yet emerges, why does it not emerge from the sphere of non-causes and non-conditions? Both are absent. The effect belongs to causes and conditions; it emerges from the sphere of causes and conditions. These causes and conditions are not autonomous; they belong to other causes and conditions. Thus, the effect belongs to other causes and conditions. How is it not autonomous? Causes and conditions can produce an effect. Therefore, the effect does not exist from causes and conditions, nor does it exist from non-causes and non-conditions. Then it is non-existent. Because the effect is non-existent, conditions and non-conditions are also non-existent.
Explanation: If it is said that all phenomena truly lack their own inherent nature, conditioned phenomena (saṃskṛta dharma) cannot be attained. If it is said that there are causes and conditions, causes and conditions combine, and then an effect arises, therefore another phenomenon exists – this statement is actually incorrect. If cause and condition are different, each having their own characteristics, and the two combine, it is impossible for any effect to appear; how can it be said that an effect arises at the margin of cause and condition? Cause and condition do not contain the effect. (These causes and conditions are actually conditions; what truly produces the effect is the fundamental cause, the Tathāgatagarbha.)
If an effect that was not originally present within the cause and condition can arise, why doesn't it arise from the sphere of non-cause non-condition? Both non-cause and non-condition lack the effect (e.g., parents combine, a child is born; the father's body does not contain the child, the mother's body does not contain the child, and the combination cannot produce a child. The father's semen does not contain a fertilized egg, the mother's blood does not contain a fertilized egg, the combination of semen and blood also does not contain a fertilized egg. There must be another cause that, within the combination of conditions, produces the fertilized egg and the child; this cause is the Tathāgatagarbha). The effect belongs to the margin of causes and conditions; it arises at the margin of causes and conditions. These causes and conditions are also not autonomous; therefore, the effect belongs to other causes and conditions. Since the effect arises at the margin of other causes and conditions, how can it be autonomous? Causes and conditions can produce an effect; therefore, the effect is not born from causes and conditions, nor is it born from the sphere of non-causes non-conditions. Therefore, originally there is no effect. Because there is fundamentally no effect, cause and condition also do not exist.
Original Text: Question: The Buddha said ignorance conditions volitional actions in the twelve links of dependent origination. How can you say there is no cause and effect? Answer: You have already been answered previously; you should not pose this difficulty again. If you insist on posing it, I shall answer again. The Buddha said: With the eye as cause, form as condition, [consciousness] arises on the side of delusion. Wrong recollection and delusion are ignorance. Where does this ignorance abide? Does it abide in the eye? In form? In consciousness? It should not abide in the eye. If it abided in the eye, it should not depend on form; it should be constant delusion. If it abides in form, it should not depend on the eye. Then it would be external delusion; what does that have to do with me? If it abides in consciousness, consciousness has no form, is non-resistant, has no contact, no parts, no location. Ignorance is also like this; how can it abide?
Explanation: The question says: The Buddha said the twelve links of dependent origination – ignorance conditions volitional actions – why do you say there is no cause and effect? The answer states: This was already answered before; it should not be challenged again. If challenged again, I will answer once more. The Buddha said: With the eye faculty as cause, with form as condition, eye-consciousness arises on the side of delusion; the deluded nature of wrong recollection of dharmas is ignorance. Where does this ignorance abide? Does it abide in the eye faculty? Or in the form? Or in the eye-consciousness? It should not abide in the eye faculty. If it abided in the eye faculty, it should not depend on the appearance of form to abide; it should be constantly deluded.
If delusion abides in form, it should not depend on the appearance of the eye faculty to abide. Therefore, delusion would be external; what does that have to do with me? If delusion abides in consciousness, consciousness has no form, has no relative existence, has no contact, no divisions, and no location; ignorance is also like this; how can it abide?
Original Text: Therefore, ignorance is not internal, not external, not in between. It did not come from a past life, nor does it abide in a future life. It is not from east, west, south, north, the four intermediate directions, above, or below. There is no real entity. The nature of ignorance is like this. Understanding the nature of ignorance, it transforms into wisdom. Investigating it point by point, delusion cannot be found. How then does ignorance condition volitional actions? Like space, neither arising nor ceasing, neither existing nor ceasing to exist, inherently pure – ignorance is also like this: neither arising nor ceasing, neither existing nor ceasing to exist, inherently pure. Even up to "birth conditions aging and death" is also like this. The Bodhisattva contemplates the twelve links of dependent origination thus, knowing that sentient beings are falsely bound in suffering and affliction, and are easy to liberate. If phenomena had a real nature, they would be difficult to liberate. Contemplating thus, one destroys ignorance.
Explanation: Therefore, ignorance is not internal, not external, not in between; it did not come from a past life, nor does it abide in a future life; it is not from east, west, south, north, the four intermediate directions, above, or below. There is no real entity; the nature of ignorance is like this. Understanding the nature of ignorance transforms it into wisdom. From the above point-by-point investigation, delusion cannot be found; how then can there be ignorance conditioning volitional actions? Like space, it neither arises nor ceases, neither exists nor ceases to exist, inherently pure; ignorance is also like this, neither arising nor ceasing, neither existing nor ceasing to exist, inherently pure. Even up to the last link, "birth conditions aging and death," it is also like this.
The Bodhisattva contemplates the twelve links of dependent origination thus, understanding that sentient beings are falsely bound in the suffering and affliction of birth and death, and are easy to liberate. If phenomena had a real nature, were real, then sentient beings would be difficult to liberate. Contemplating thus, one destroys ignorance.
