Exposition on the Twelve Links of Dependent Origination in the Yogācārabhūmi
Chapter One Volume Nine: The Twelve Links of Dependent Origination
Section One The Dependent Origination of Transmigration Through the Three Periods
Original Text: What is the essence of dependent origination? Briefly stated, it is established by three characteristics. Dependent origination is established thus: arising in the present period from the past period, and arising in the future period from the present period. Having arisen in the present period, it either tends towards continued transmigration or tends towards ultimate purity.
Explanation: What is the essence of dependent origination? Briefly stated, the essence of dependent origination is the self-nature established by the three characteristics of the five-aggregate body of the past life, the five-aggregate body of the present life, and the five-aggregate body of the future life. The three characteristics are respectively: the essence of dependent origination of the five-aggregate body born in the present life due to the conditions of the past life; the essence of dependent origination of the five-aggregate body born in the future life due to the conditions of the present life; and the essence of dependent origination of the five-aggregate body born in the present life, which has two different results: one continues to tend towards the transmigration of birth and death in the six destinies, and the other tends towards ultimate purity.
The essence of dependent origination refers to the self-nature of the five-aggregate body that arises due to various conditions; therefore, the five aggregates are phenomena produced by conditions, and phenomena produced by conditions are empty. The five-aggregate body transmigrates life after life; the transmigration in each life is related to the karma and conditions of the past life, as well as to the karma and conditions of the present life, while the transmigration in the future life is primarily related to the karma and conditions of the present life. If ignorance and fetters are eradicated in the present life, the future life will tend towards purity, extinguishing the cycle of birth and death; otherwise, it will continue to transmigrate within the six destinies. Therefore, the present life is crucial, determining the direction and outcome of the future life. The essence of dependent origination has three characteristics: the characteristic of the past life, the characteristic of the present life, and the characteristic of the future life. The five-aggregate body is divided into past, present, and future; these three characteristics, based on conditions and karma, share similarities and differences.
Original Text: How does it arise in the present period from the past period? Having arisen in the present period, it again tends towards transmigration. It is like this: a certain being, not understanding the ignorance pertaining to the past period, with ignorance as the condition, engages in physical, verbal, and mental actions of merit, non-merit, and the immovable. Whether performing or increasing [such actions], due to this, the consciousness following karma, up until the end of life, flows continuously without cease, becoming the cause for the consciousness of subsequent existence.
Explanation: How does the essence of dependent origination, born in the present life due to the conditions of the past life, tend again towards birth and death transmigration after being born in the present life? This means that if there is a sentient being possessing the essence of dependent origination, due to ignorance of the ignorance of his own mind in the past life, experiences birth and death transmigration in the present life. Still due to ignorance in the present life, he performs meritorious physical, verbal, and mental karmic actions, or non-meritorious physical, verbal, and mental karmic actions, or pure, immovable physical, verbal, and mental karmic actions that are neither meritorious nor non-meritorious. As a result, he either performs or further increases the creation of meritorious karma, non-meritorious karma, and pure, immovable physical, verbal, and mental karmic actions. Due to the creation of these karmic actions, the deluded consciousness of the seventh consciousness (vijñāna) following karma flows continuously until the end of life without ceasing. Thus, it becomes the cause for the continuous seventh consciousness in the three realms of future existence.
The consciousness following karma refers to the seventh consciousness (manas), primarily. Specifically, the sixth consciousness (mano-vijñāna) performs the karmic actions, while the seventh consciousness, the mental faculty (manas), is the master directing the performance of karmic actions. As long as karmic actions do not cease, the sixth consciousness does not cease, and the subsequent cycle of birth and death of the five aggregates does not cease. All karmic actions performed by the five-aggregate body are stored as seeds at all times in the ālaya-vijñāna (storehouse consciousness). The ālaya-vijñāna, when the karmic conditions ripen, will continuously give birth according to these karmic seeds, manifesting the karmic retribution body of the five aggregates corresponding to the seeds.
Where there is karma, there must be the operation of the mental faculty (manas) and the sixth consciousness, and certainly also the operation of the ālaya-vijñāna, which holds the five-aggregate body corresponding to the karma. The ālaya-vijñāna holds both defiled and pure karma, yet the ālaya-vijñāna itself does not transmigrate within the stream of birth and death. The mental faculty (manas) is the master of karma, while the sixth consciousness drifts along with karma without cease. The mental faculty and karma are bound together inseparably at every moment, while the sixth consciousness drifts along with karma intermittently. The birth and drifting of the sixth consciousness are also due to the non-extinction of the mental faculty and karma, and due to the ignorance of the mental faculty.
Original Text: When this consciousness is about to bear fruit, due to internal and external craving being presently manifest as companions, after abandoning the life faculty of that past period, the present body is born in the mother's womb. With the causal consciousness as the condition, the resultant consciousness of continuity arises successively thereafter, up to the stages such as the kalala, etc., with distinctions. In the mother's womb, the resultant consciousness of continuity arises together with name-and-form, gradually growing up to old age. At that time, induced by the karma of birth, having acquired the name, it is united with the maturing result.
Explanation: When the consciousness following karma is about to manifest the karmic fruition body, craving for internal and external objects arises and becomes manifest, serving as a supporting companion. After abandoning the life faculty of the past life, the self-nature of the present five-aggregate body is born. The essence of dependent origination of the five aggregates, within the mother's womb, takes the causal consciousness (the six consciousnesses of the past life that gave rise to the birth of the present self) as the condition. The resultant consciousness of the present life, which receives the karmic fruition of continuity, then arises successively, up to the various stages of the fetus in the womb, which are successively manifested. The resultant consciousness of continuity bearing the karmic fruition arises together with name-and-form (nāma-rūpa) and drifts along with it. The five-aggregate body gradually grows until old age. At this time, due to the force of karma, the name of the resultant consciousness bearing the karmic fruition is induced, and it is united with the maturing result (vipāka-phala).
When the mental faculty (manas) and the ālaya-vijñāna are about to take rebirth, the craving of the consciousness following karma—the mental faculty and the sixth consciousness—for the future material body, as well as the sensual desire for the future parents, arises. With this craving as a companion, they enter the womb. Without craving, two situations arise: one is not taking rebirth, the other is taking rebirth with a pure mind. A person without craving is a sage who has abandoned desire-realm craving. If a sage does not take rebirth, it might be due to being born by transformation, or entering parinirvāṇa. If a sage takes rebirth, it is due to having pure great vows, taking rebirth by the power of vows.
Here, two concepts need explanation: causal consciousness and resultant consciousness of continuity. "Cause" refers to the past cause for the birth of the present name-and-form. Due to the physical, verbal, and mental actions performed by the six consciousnesses in the past life, karmic seeds are left behind. When these seeds ripen, the present name-and-form is born. After name-and-form is born, the present six consciousnesses are born to bear the karmic fruition of the actions created in the past life. Therefore, the present six consciousnesses are the resultant consciousness that connects the retribution of name-and-form to the continued operation from the past life, while the past six consciousnesses are the cause leading to the present fruition, called causal consciousness.
Original Text: Furthermore, this maturing consciousness (vipāka-vijñāna) operates depending on name-and-form. Since it necessarily relies on the six bases for operation, therefore the sūtra says: 'Name-and-form conditions consciousness.' The co-existent supporting root is called form; the immediately preceding perished supporting root is called name. According to what is appropriate, it serves as the support for the six consciousnesses. Relying on that, the various consciousnesses transmigrate up until the end of life.
Explanation: The ālaya-vijñāna is also called the maturing consciousness (vipāka-vijñāna). The maturing consciousness operates relying on name-and-form; without name-and-form, the ālaya-vijñāna has nothing to function with. Because the maturing consciousness must rely on the six sense bases to operate, therefore the sūtra says that name-and-form is conditioned by the ālaya-vijñāna or the maturing consciousness. The root that operates together with the ālaya-vijñāna is called form, which is the fertilized egg. The supporting root that operates simultaneously with the ālaya-vijñāna is called name, which is the mental faculty (manas). The mental faculty is the root upon which the seeds of the six consciousnesses, being equal, immediate, and continuously perishing and arising, rely. Thus, the ālaya-vijñāna operates together with name-and-form, and the six consciousnesses are born depending on them. The six consciousnesses, relying on the ālaya-vijñāna and name-and-form, operate continuously until the end of life.
Because the five aggregates and seven consciousnesses create karmic actions during the process of transmigration, leaving behind karmic seeds, there will be karmic fruition in future lives. Karmic actions exist relying on the ālaya-vijñāna, and karmic fruition requires the ālaya-vijñāna to manifest it. Therefore, the ālaya-vijñāna is also called the maturing consciousness, enabling the five aggregates and seven consciousnesses to bear karmic fruition in different forms when the karmic seeds ripen. However, the ālaya-vijñāna cannot operate alone; it requires the cooperation of the mental faculty and karma. It only operates when needed by the mental faculty and the karmic fruition, having mental activities and being discoverable. If there is no need from the mental faculty and karmic fruition, the ālaya-vijñāna ceases to operate, and thus has no functioning mental activities; it is not perceived. This refers to the state of nirvāṇa without residue (nirupadhiśeṣa-nirvāṇa). Apart from this, the ālaya-vijñāna always operates, and its mental activities and characteristics can be perceived.
Therefore, the ālaya-vijñāna must operate relying on the fertilized egg and the mental faculty in the womb, subsequently giving birth to the six consciousnesses. Thus, name-and-form is also the supporting root for the birth of the six consciousnesses. After the six consciousnesses are born, they are also included within name. Since the ālaya-vijñāna necessarily relies on the mental faculty to operate, the mental faculty is also called the co-existent support (sahabhū-hetu) for the operation of the ālaya-vijñāna. However, this does not mean the ālaya-vijñāna depends on the mental faculty for its existence; the ālaya-vijñāna still exists without the mental faculty, but it cannot operate all phenomena of the five-aggregate world. In the womb, initially there is only the form of the fertilized egg and the name of the mental faculty. Therefore, the immediately preceding perished root upon which the six consciousnesses rely is the mental faculty. The six consciousnesses rely on the mental faculty and the fertilized egg to be born and operate; they also rely on the ālaya-vijñāna to be born and operate, and they rely on karmic seeds.
Original Text: Furthermore, the five material sense faculties, the primary elements (mahābhūta) that are the basis of the faculties, the locations of the faculties—those primary elements that can produce [the faculties] are called form; the remainder is called name. Because consciousness apprehends and sustains them, the faculties fall into the continuity of phenomena, whereby transmigration is achieved. Therefore, these two kinds, relying on consciousness, continue without interruption.
Explanation: Furthermore, the five material sense faculties—eye, ear, nose, tongue, body—these five faculties rely on the seeds of the five great elements (earth, water, fire, wind, space) within the ālaya-vijñāna. The great elements that can produce the material five faculties are called form; the remaining consciousness seeds are called name. They are apprehended and sustained by the seven consciousnesses. After these great seeds give birth to name-and-form, the six faculties fall into the continuity of phenomena from past lives to the present life and even future lives, whereby the five-aggregate body can transmigrate life after life without cease. Therefore, it is said that the material faculties and the seven consciousnesses rely on the ālaya-vijñāna, continuing without interruption life after life.
This passage sufficiently proves the principle that name-and-form conditions consciousness. The birth and continuous operation of name-and-form are entirely due to the ālaya-vijñāna. Because the form of the material body is composed of the seeds of the five great elements, and the name of the seven consciousnesses is formed from consciousness seeds, and these six kinds of great seeds belong to the ālaya-vijñāna, therefore it is said that the ālaya-vijñāna gives birth to the name-and-form five-aggregate body and causes it to transmigrate and operate without cease. The relationship between name-and-form and the ālaya-vijñāna is clearly explained here.
Original Text: By this principle, in the present period, consciousness conditions name-and-form, and name-and-form conditions consciousness. Like bundled reeds, they depend on each other and operate up until the end of life. Thus it is called: the arising of formations from the past period conditioning the present period. Having arisen in the present period, they transmigrate without cease. It should be known that herein, the sequence of transmigration is described based on womb-born beings. For egg-born and moisture-born beings, except for the location of the mother's womb, the rest is as previously described.
Explanation: By this principle, in the present life, the ālaya-vijñāna conditions name-and-form to operate, and name-and-form conditions the ālaya-vijñāna to be born and continue. The two are like reeds bundled together, depending on each other to operate until the end of the life of the five-aggregate body. This is called the arising of formations in the present life due to the conditions of the past life. After being born in the present life, the five-aggregate body transmigrates without ceasing. It should also be known that in such birth and death transmigration, for sentient beings born from a womb, this is the sequence of transmigration. For egg-born and moisture-born sentient beings, and for sentient beings born other than from a womb, the sequence of transmigration is the same as previously described.
This passage further elaborates on the principle that consciousness conditions name-and-form. The ālaya-vijñāna relies on name-and-form for support to operate; without name-and-form, it cannot operate the world of the five aggregates. However, the substance of the ālaya-vijñāna itself does not rely on name-and-form to exist. At this point, the relationship between name-and-form conditioning consciousness and consciousness conditioning name-and-form, the relationship between the ālaya-vijñāna and name-and-form, has been clearly explained.
Original Text: Among sentient groups possessing form, namely in the desire realm and form realm, for those undergoing transformation birth, the faculties are definitely born complete and perfect, differing from the previous [womb birth]. In the formless realm, relying on name as the basis and relying on the seeds of form, consciousness can arise. Relying on consciousness, name and the seeds of form operate. From these seeds, although form is cut off, later it can again be born, differing from the previous.
Explanation: Among sentient beings possessing material form in the desire realm and form realm, if their type is transformation birth (upapāduka), during their birth process, the five material sense faculties are definitely born instantaneously and perfectly, not gradually producing the five faculties and then perfecting them gradually. This differs from the womb birth described earlier. In the formless realm, sentient beings transmigrate relying on name—the sixth and seventh consciousnesses. If they are to manifest in the desire realm or form realm, they must again rely on the seeds of the five great material elements to give birth to the five sense consciousnesses, and then rely on the seven consciousnesses; the name seeds of consciousness and the form seeds of the five great elements then operate. Because there are form seeds to rely on, although the form body is cut off in the formless realm, a form body can be born again in a future life. This mode of transmigration differs somewhat from the two sequences mentioned earlier.
Original Text: Furthermore, due to meritorious karma, one is born among humans and devas in the desire realm. Due to non-meritorious karma, one is born in the evil destinies. Due to immovable karma, one is born in the form and formless realms. What is non-arising? Due to non-arising, one tends towards ultimate purity.
Explanation: Furthermore, due to the meritorious karma cultivated by sentient beings, at the end of life they will be born among humans and devas in the desire realm; due to non-meritorious karma performed, at the end of life they will be born into the three evil destinies; due to pure immovable karma performed, at the end of life they will be born into the form realm and formless realm. What is not being born into the three realms? Due to not being born in future lives, one transcends the three realms and tends towards the ultimate purity of liberation.
The purity of not being born in the three realms, relative to the purity of the Buddha ground, is still not ultimate, because the maturing consciousness (ālaya-vijñāna) still has karmic seeds that need to be purified. When all karmic seeds are purified, one reaches the Buddha ground. This is only the scenery halfway; the most beautiful scenery is found only at the Buddha ground.
Original Text: How do formations arise in the future period conditioned by the present period? It means a person (pudgala) already born in the present period experiences two kinds of previous karmic results: experiencing the internal maturing result and the dominant result arising from objects. This person, either due to hearing non-righteous Dharma or due to previous habits, is ignorant of these two results.
Explanation: Why do formations in the future life arise due to the conditions of the present life? This means that sentient beings already born in the present life must bear two kinds of karmic results from past lives: one is to bear the karmic result brought about by their own (internal) past karmic actions; the other is to bear the further result arising from being influenced by the present surrounding environment (external). This sentient being, either because he heard non-right-view Dharma, or because of habits formed previously, is ignorant of both the internal maturing result and the present dominant result.
Original Text: Due to ignorance of the internal maturing result, he does not truly understand the suffering arising from future existence. Due to delusion regarding future existence, the future period ignorance, by the power of increase, as before, regarding formations, whether performing or increasing. Due to these newly performed actions, this consciousness is called the consciousness following karma.
Explanation: Because of ignorance regarding the maturing result brought from the past life, he does not truly understand that the five-aggregate body in the future life will thereby give rise to suffering. Due to delusion regarding future existence in the three realms, the future ignorance increases successively. He will continue to perform physical, verbal, and mental formations just as in the past life, or perform them even more intensely. Due to these newly performed karmic actions, it is said that the consciousness that follows karma is the consciousness following karma.
Both the sixth and seventh consciousnesses have ignorance and delusion; both can perform formations, both can follow karma; therefore, both are called consciousness following karma. However, the seventh consciousness, the mental faculty (manas), follows karma instantaneously and inseparably, conforming to ignorant karma, while the sixth consciousness follows karma intermittently, conforming to karma and performing formations. At the time of entering the womb and taking rebirth, it is the seventh consciousness that follows the karmic conditions and enters the womb. Afterwards, due to karma, the sixth consciousness is born to bear the karmic fruition and conform to karma.
Original Text: It is said in the context of presently existing phenomena: with ignorance as condition, formations arise; with formations as condition, consciousness arises. This consciousness, in the present phenomena, is called causal consciousness, because it can induce the resultant consciousness of a subsequent birth. Also, collectively based on all consciousnesses, it is called the six consciousness bodies.
Furthermore, this consciousness is what the seeds of future name-and-form follow. These name-and-form seeds are what the seeds of the future six sense bases follow.
Explanation: In all presently existing phenomena, it is said that with ignorance as the condition, formations (saṅkhāra) arise; with formations as the condition, consciousness (vijñāna) arises. This consciousness, in the presently existing phenomena, is called causal consciousness, meaning that this consciousness is the cause; after performing karmic actions, it can induce the resultant consciousness of the future life. Based on the past six consciousnesses and the present six consciousnesses combined, this consciousness is also called the six consciousness bodies (ṣaḍ-vijñāna-kāya).
This six consciousness bodies are pursued by the seeds capable of producing future name-and-form, meaning that the seeds of future name-and-form are left behind by the karmic actions performed by this present six consciousness bodies. After the six consciousness bodies perform karmic actions, the seeds of future name-and-form exist; depending on these seeds, future name-and-form will arise. These name-and-form seeds are in turn pursued by the seeds of the future six sense bases (ṣaḍ-āyatana), meaning that the seeds of the six sense bases on future name-and-form depend on the name-and-form seeds.
This passage clarifies the relationship between the six consciousnesses of past and future lives. The past six consciousnesses perform actions, leaving behind name-and-form seeds; the name-and-form seeds can give birth to future name-and-form and the six consciousnesses; the name-and-form seeds are also what the seeds of the future six sense bases rely on. Because name-and-form seeds can give birth to name-and-form, and with name-and-form, the six sense bases on name-and-form will exist.
Original Text: These six sense base seeds are what the seeds of future contact follow. These contact seeds are what the seeds of future feeling follow. Collectively, this is called, in the present period, the inducing cause of future existence. It should be understood that by this, consciousness and so forth can be induced, up to experiencing a body for one lifespan.
Explanation: And the seeds of the six sense bases are pursued by the seeds of future contact (sparśa), meaning that the seeds of contact on future name-and-form depend on these seeds of the six sense bases. Contact seeds are in turn what the seeds of future feeling (vedanā) depend on; feeling seeds depend on contact seeds. Collectively, this means that the six consciousnesses in the present life become the inducing cause for the birth of future name-and-form. Therefore, it should be understood that due to this six consciousnesses capable of inducing the birth of future name-and-form, one can have a body that experiences one lifespan.
Original Text: Therefore, having induced future existence due to the first ignorance of the maturing result, then due to the second ignorance of the feeling result arising from objects, craving arises dependent on feeling arising from objects. Due to this craving, either desire-seeking arises, or existence-seeking arises, or one grasps at sensual clinging, or grasps at view-clinging, precept-clinging, and self-doctrine clinging.
Explanation: Therefore, due to ignorance of the maturing result of the past life, future existence in the three realms is induced. The result is the five-aggregate body that is the karmic result; maturing (vipāka) is the ripening in the future life. After future existence in the three realms is born, then due to ignorance of the feeling result arising from contact with objects, craving arises dependent on feeling arising from objects. Due to having craving for objects, the five-aggregate body either gives rise to desire-seeking for objects, or gives rise to craving for existence in the three realms, or grasps at sensual clinging (kāma-upādāna), or grasps at view-clinging (dṛṣṭi-upādāna), or grasps at precept-clinging (śīla-vrata-upādāna), or grasps at self-doctrine clinging (ātma-vāda-upādāna).
Original Text: Due to this craving and clinging, combining and nourishing, the previous inducing cause is transformed and called 'existence' (bhava), which is included among the causes of future birth. Immediately after this, when life ends, following the previously induced cause, the induced consciousness and so forth arise, with feeling being the last. These formations arise either gradually or suddenly.
Explanation: Due to such craving and clinging, combining, generating, and nourishing, the name of the inducing cause of the past six consciousness bodies is transformed into the future existence (bhava). Craving and clinging become the cause for the arising of future existence in the three realms. After the life faculty of this perpetually uninterrupted life entity ends, following the past inducing cause, the induced present six consciousnesses arise, and finally feeling arises. The arising of these karmic formations happens either gradually or suddenly.
Original Text: Thus, in presently existing phenomena, with feeling born from contact with ignorance as condition, craving arises; with craving as condition, clinging arises; with clinging as condition, existence arises; with existence as condition, birth arises; with birth as condition, the various sufferings such as aging, sickness, death, etc., with distinctions, either sequentially manifest at the place of birth, or alternatively, the seeds follow along. It should be understood that thus, in the present period, with ignorance conditioning formations, etc., feeling conditioning craving, etc., as causal conditions, future formations arise.
Explanation: After future formations are born, thus in presently existing phenomena, with feeling born from contact with ignorance as the condition, craving arises; with craving as the condition, clinging arises; with clinging as the condition, existence (bhava) arises; with existence as the condition, birth (jāti) arises; with birth as the condition, the various sufferings such as aging, sickness, death, etc., with their distinctions, arise. These sufferings either manifest sequentially at the place of birth—the place of birth being the location within the six destinies of saṃsāra, meaning any location within the three realms—or, after arising, the sufferings again take the form of seeds that continuously pursue name-and-form, stored within the ālaya-vijñāna. When conditions are complete, the seeds manifest, and the sufferings again arise at the location of name-and-form. You should understand that in this present life, because there is ignorance, formations arise; because there is feeling, craving arises, etc.; these phenomena then serve as causes and conditions, giving rise to all formations of the future life.
The present form, feeling, perception, formations, and consciousness fall away as seeds, giving birth to the future form, feeling, perception, formations, and consciousness. These phenomena arise ceaselessly, all belonging to the scope of formations (saṅkhāra). When the mind is not still, there are formations; with formations, there are seeds; with seeds, there is ceaseless birth.
Original Text: Furthermore, there are those who previously accumulated provisions. In presently existing phenomena, hearing the sound from others, and regarding the formations pertaining to the two fruits [Śrāvaka and Pratyekabuddha], if, regarding that cause, that cessation, that path leading to cessation, they engage in proper attention. Due to this proper attention as condition, right view arises. Thereafter, they successively attain the pure knowledge and vision of the learner and the non-learner. By this knowledge and vision, ignorance and craving are eternally eradicated without remainder. Due to this eradication, regarding those objects [of ignorance], not knowing as it really is, and the feeling born from contact with ignorance, are also eternally eradicated. Due to this eradication, they eternally transcend ignorance. In presently existing phenomena, they realize liberation through wisdom.
Explanation: Furthermore, there are people who previously accumulated provisions for the path in past lives. In the phenomena of the present life, they have the conditions to hear the sound of Dharma spoken by others and to cultivate all actions pertaining to the fruits of Śrāvaka and Pratyekabuddha. If these people, regarding the inducing cause and the principle of cessation in the twelve links of dependent origination, and the path leading to cessation, can apply proper attention (yoniso manasikāra), with this proper attention as the condition, right view (samyag-dṛṣṭi) arises. Thereafter, they successively attain the pure knowledge and vision of the learner (śaikṣa) and the non-learner (aśaikṣa).
Because they possess the wisdom and view of the Dharma of dependent origination, the ignorance up to craving in the twelve links are completely eradicated without remainder. Due to the eradication of these factors of dependent origination, the not knowing things as they really are regarding the objects [of ignorance], and the feeling born from contact with ignorance, are also eternally eradicated. Due to the eradication of these phenomena, they eternally transcend ignorance and realize liberation through wisdom (prajñā-vimukti) in the phenomena of the present life.
Original Text: If, regarding the feeling born from contact with ignorance, all craving in the corresponding mind, because the mind is liberated from bondage regarding this, craving is eternally extinguished. In presently existing phenomena, they realize liberation of mind. Suppose that ignorance is not eternally eradicated: depending on consciousness, etc., with feeling being the last, all formations pertaining to the future period should arise. Due to the extinction of ignorance, they no longer arise; they attain the unborn Dharma.
Explanation: If, regarding the feeling born from contact with ignorance, all craving arising in the mind corresponding to that feeling, because the mind is liberated from the bondage to that craving at that very moment of correspondence, craving is eternally extinguished. In the phenomena of the present life, they realize liberation of mind (cetovimukti). If ignorance is not eternally eradicated, the formations depending on consciousness, with feeling being the last—feeling and the preceding contact, six sense bases, name-and-form, and the following craving, clinging, existence, birth, aging, sickness, death, etc.—should all be reborn in the future life. Because ignorance is extinguished, these formations no longer arise; they attain the unborn Dharma (anutpatti-dharma).
Original Text: Therefore it is said: 'With the cessation of ignorance comes the cessation of formations; successively up to: with the cessation of contact born of maturation comes the cessation of feeling born of maturation.' In presently existing phenomena, with the cessation of ignorance comes the cessation of contact with ignorance; with the cessation of contact with ignorance comes the cessation of feeling born of contact with ignorance; with the cessation of feeling born of contact with ignorance comes the cessation of craving; with the cessation of craving, as before, the unborn Dharma is attained. Therefore it is said: clinging and other afflictions being the last, formations are eternally extinguished.
Explanation: Therefore it is said: 'With the cessation of ignorance comes the cessation of formations; with the cessation of formations comes the cessation of consciousness; with the cessation of consciousness comes the cessation of name-and-form born of maturation; with the cessation of name-and-form born of maturation comes the cessation of the six sense bases born of maturation; with the cessation of the six sense bases born of maturation comes the cessation of contact born of maturation; with the cessation of contact born of maturation comes the cessation of feeling born of maturation.' In the phenomena of the present life, because ignorance is extinguished, contact with ignorance ceases; because contact with ignorance ceases, the feeling born from contact with ignorance ceases; because the feeling born from contact with ignorance ceases, craving ceases; because craving ceases, as mentioned before, the unborn Dharma is attained. Therefore, it is said that clinging and other afflictions, being the last to appear, play a decisive role; when there is no grasping at phenomena, all formations of the five aggregates cease forever.
Original Text: Thus, in presently existing phenomena, formations do not operate. Due to non-operation, in presently existing phenomena, within the realm with residue, they realize present-life nirvāṇa. At that time, only the pure consciousness conditioning name-and-form and name-and-form conditioning consciousness remain. As long as the conscious body exists, they constantly experience feeling free from bondage, not bound feeling. This conscious body continues to abide for as long as the lifespan induced by previous karma lasts.
Explanation: Thus, in the phenomena of the present life, formations do not operate. Because formations do not operate, in the phenomena of the present life, within the world where there still remains residue to rely on (i.e., the body), they realize the nirvāṇa of the present life's phenomena, which is nirvāṇa with residue (sopadhiśeṣa-nirvāṇa). At that time, this person only has the pure ālaya-vijñāna (which can be called the maturing consciousness) conditioning name-and-form, and name-and-form conditioning the pure ālaya-vijñāna (maturing consciousness). As long as the six consciousness bodies exist, they forever experience feeling free from bondage, not experiencing feeling bound by phenomena. This six consciousness body also has the lifespan induced by past karma, abiding continuously for a long time without perishing.
Original Text: When the lifespan is exhausted, they abandon the body sustained by consciousness. After this life faculty, all subsequent life faculties are eternally extinguished without remainder, never again ripening. Furthermore, because this consciousness and all feelings cease spontaneously, and the remaining causes and conditions having ceased previously, they do not continue again, being eternally extinguished without remainder. This is called the nirvāṇa realm without residue, the ultimately tranquil state. It is also called: for those seeking nirvāṇa, the holy life has been established in the Blessed One's dispensation; ultimate nirvāṇa.
Explanation: When the lifespan is exhausted, they abandon the material body sustained by the six consciousnesses, the seventh consciousness, and the ālaya-vijñāna (maturing consciousness). After this material body, all future material bodies are eternally extinguished and will never appear again, nor will they ever regrow. Furthermore, because this six consciousnesses and all feelings cease spontaneously following the cessation of conditions, and the remaining causes and conditions—craving, clinging, existence, etc.—having ceased previously, they do not continue to appear thereafter, being eternally extinguished without remainder. This is called the nirvāṇa realm without residue (nirupadhiśeṣa-nirvāṇa), the state of ultimate tranquility. It is also called: for the sages seeking nirvāṇa, the pure holy life has been established in the Dharma of the World-Honored One; ultimate nirvāṇa (parinirvāṇa).
Original Text: Thus it has been stated how dependent origination is established by three characteristics: arising in the present period from the past period, arising in the future period from the present period, and further, in the present period, either transmigration or purity. This is called the nature of the essence of dependent origination.
Explanation: The above has explained what the essence of dependent origination established by three characteristics is: namely, the arising of the present five-aggregate body due to the conditions of the past life, the arising of the future five-aggregate body due to the conditions of the present life, and further, in the present life, either continuing to transmigrate in birth and death or tending towards ultimate purity. This is the nature of the essence of dependent origination.
