Section Two: The Gate of Dependent Origination and the Meaning of Dependent Origination Exposition on the Twelve Links of Dependent Origination in the Yogācārabhūmi

Section Two The Gate of Dependent Origination and the Meaning of Dependent Origination

Original text:缘起门云何。谓依八门缘起流转。一内识生门。二外稼成熟门。三有情世间死生门。四器世间成坏门。五食任持门。六自所作业。增上势力受用。随业所得。爱非爱果门。七威势门。八清净门。

Explanation: What is the gate of dependent origination? Relying on eight gates as conditions, the phenomena of the flow of life manifest — this is the gate of dependent origination. The eight gates are: first, the gate of the arising of consciousness within the five-aggregate body; second, the gate of the maturation of external conditions for retribution; third, the gate of death and birth in the world of sentient beings' five aggregates; fourth, the gate of the formation and destruction of the universe, the inanimate world; fifth, the gate of sustenance and maintenance by food and drink; sixth, the gate of agreeable and disagreeable retributions obtained according to karma, through the intensified power of experiencing the karmic actions one has created oneself; seventh, the gate of one's own majesty and power; eighth, the gate of purity of mind.

Original text:缘起义云何。谓离有情义。是缘起义。于离有情。复无常义。是缘起义。于无常。复暂住义。是缘起义。于暂住复依他义。是缘起义。于依他离作用义。是缘起义。于离作用。复因果相续不断义。是缘起义。于因果相续不断。复因果相似转义。是缘起义。于因果相似转。复自业所作义。是缘起义。

Explanation: What is the meaning of dependent origination? The meaning of being free of sentient beings — that is, the meaning that sentient beings lack self-nature, the meaning that there are no real sentient beings — is the meaning of dependent origination. To the absence of sentient beings is added the meaning of impermanence of sentient beings — this is the meaning of dependent origination. Sentient beings are not only impermanent but also temporarily abiding and subject to destruction — this is the meaning of dependent origination. Sentient beings are not only temporarily abiding but also dependent on others (paratantra) — this is the meaning of dependent origination. Sentient beings are not only dependent on others but also without real function — this is the meaning of dependent origination. Although sentient beings have no real function, cause and effect nevertheless operate in continuous succession — this is the meaning of dependent origination. Although cause and effect operate in continuous succession, they merely appear to revolve in a similar manner, while in reality there is no cause and no effect, no real cause and effect — this is the meaning of dependent origination. Although cause and effect flow in a similar manner without real cause and effect, they are nevertheless brought about by sentient beings' own karmic actions — this is the meaning of dependent origination.

In summary, the meaning of dependent origination is the meaning of unreal dharmas: false and illusory dharmas manifested through the aggregation of causes and conditions, seemingly existent but in substance nonexistent. Therefore sentient beings are dependent-origination dharmas; there are no real sentient beings. Sentient beings are impermanent and temporarily abiding, of dependent nature (paratantra), without real function of the five aggregates, with causes and effects continuing in unbroken succession — yet there is no substantial cause and effect, because cause and effect are also dependent-origination dharmas, unreal dharmas.

Original text:问。为显何义。建立缘起耶。答。为显因缘所摄。染污清净义故。缘起差别云何。谓于前际无知等。如经广说。

于前际无知云何。谓于过去诸行。起不如理分别。谓我于过去。为曾有耶。为曾无耶。曾何体性。曾何种类。所有无知。于后际无知云何。谓于未来诸行。起不如理分别。谓我于未来。为当有耶。为当无耶。当何体性。当何种类。所有无知。

Explanation: Question: For the purpose of revealing what meaning is dependent origination established? Answer: It is established to reveal the meaning of defilement and purity of sentient beings as subsumed by causes and conditions. What are the varieties of dependent origination? Ignorance regarding the past, the present, and the future — these are the varieties of dependent origination, as extensively expounded in the sūtras.

What is ignorance regarding the past? It is all such ignorance as arises from engaging in unreasonable discrimination regarding the formations of past lives, doubting: "Did I really exist in the past? Did I really not exist in the past? What characteristics and nature did I have in the past? What kind of being was I?" What is ignorance regarding the future? It is all such ignorance as arises from engaging in unreasonable discrimination regarding the formations of future lives, doubting: "Will I exist in the future? Will I not exist in the future? What characteristics and nature will I have in the future? What kind of being will I be?"

Explanation: What is ignorance regarding both past and future? It is arising unreasonable doubt about oneself, wondering: "What is called 'I'? What am I? From where has the present sentient being come? After perishing in this world, where will it go?" All such ignorance is ignorance regarding both past and future. Ignorance of the three periods of time is ignorance of cause and effect and of transmigration, ignorance of birth and death — this is sentient beings' greatest ignorance, also called fundamental ignorance (ādau-avidyā) and beginningless ignorance.

Original text:于前后际无知云何。谓于内起。不如理犹豫。谓何等是我。我为何等。今此有情。从何所来。于此没已。当往何所。所有无知。

Original text:于内无知云何。谓于各别诸行。起不如理作意。谓之为我。所有无知。于外无知云何。谓于外非有情数诸行。起不如理作意。谓为我所。所有无知。于内外无知云何。谓于他相续诸行。起不如理分别。谓怨亲中。所有无知。

Explanation: What is ignorance regarding what is internal? It is arising unreasonable attention (manaskāra) toward all the formations within one's own body, taking these formations to be the self; all such ignorance concerning the five aggregates as self is ignorance regarding the internal. What is ignorance regarding the external? It is arising unreasonable attention toward external insentient objects, including the six sense objects of form, sound, smell, taste, touch, and dharmas, considering these dharmas to belong to the self; all such attention is ignorance regarding the external. What is ignorance regarding both internal and external? It is arising unreasonable discrimination toward the continuously flowing formations of other sentient beings, considering these beings to be one's enemies, relatives, or neutrals; all such ignorance is ignorance regarding both internal and external.

Ignorance regarding the internal — the internal refers to one's own five-aggregate body. Ignorance regarding the external — the external refers to the six sense objects. Ignorance regarding both internal and external — internal and external refer to other beings' five-aggregate bodies and the six sense objects. Taking all internal and external dharmas as self and what belongs to the self, and grasping them as real dharmas, is ignorance.

Original text:于业无知云何。谓于诸业。起不如理分别。谓有作者。所有无知。于异熟无知云何。谓于异熟果所摄诸行。起不如理分别。谓有受者。所有无知。于业异熟无知云何。谓于业及果。起不如理分别。所有无知。

Explanation: What is ignorance regarding karmic actions? It is arising unreasonable discrimination toward all karmic actions, believing that these actions have a doer; all such ignorance is ignorance regarding karmic actions. What is ignorance regarding vipāka (retributive results)? It is arising unreasonable discrimination toward the formations subsumed under retributive results, saying that these retributive results have an experiencer; all such ignorance is ignorance regarding retributive results. What is ignorance regarding karma and its retribution? It is arising unreasonable discrimination toward karmic actions and their fruits; all such ignorance is ignorance regarding karmic actions and retributive results.

Why is believing that all karmic actions have a doer ignorance? Because karmic actions are dependent-origination dharmas, dharmas aggregated from causes and conditions, illusory false dharmas without real meaning. The doer is likewise a false dharma aggregated by causes and conditions, an illusory dharma without real substance; both the doer and the deed are false and illusory. What is a retributive result (vipāka-phala)? The retribution in later lives brought about by karma created in past lives is the retributive result; it is a dharma aggregated from causes and conditions, an unreal dharma. Since there is retribution, there are sentient beings who experience the retribution; but sentient beings are dependent-origination entities, dharmas aggregated from causes and conditions, not real dharmas — both the retributive result and the experiencer are false and illusory. Therefore, believing that the retributive result has an experiencer is ignorance. Likewise, believing that karmic actions have a doer, and that retributive results have an experiencer, are both ignorance.

Original text:于佛无知云何。谓于佛菩提。或不思惟。或邪思惟。或由放逸。或由疑惑。或由毁谤。所有无知。于法无知云何。谓于正法善说性。或不思惟。或邪思惟。或由放逸。或由疑惑。或由毁谤。所有无知。于僧无知云何。谓于僧正行。或不思惟。或邪思惟。或由放逸。或由疑惑。或由毁谤。所有无知。

Explanation: What is ignorance regarding the Buddha? Regarding the path of bodhi leading to buddhahood, one either does not contemplate it, or contemplates it wrongly, or is lax and does not diligently cultivate it, or harbors doubt, or slanders it — all such ignorance is ignorance regarding the Buddha. What is ignorance regarding the Dharma? Regarding the correct and true Dharma that is skillfully expounded, one either does not contemplate it, or contemplates it wrongly, or is lax and does not diligently cultivate it, or harbors doubt, or slanders it without cause — all such ignorance is ignorance regarding the Dharma. What is ignorance regarding the Saṅgha? Regarding the correct conduct of the monastic Saṅgha, one either does not contemplate it, or contemplates it wrongly, or is lax in mind, or harbors doubt, or slanders it without cause — all such ignorance is ignorance regarding the Saṅgha.

This is ignorance regarding the Three Jewels of Buddha, Dharma, and Saṅgha. Not contemplating the virtues of the Three Jewels, not contemplating them correctly, harboring doubt, or slandering them with the mind — all such bodily, verbal, and mental actions are ignorance. The consequence of ignorance regarding the Three Jewels is sinking in the ocean of saṃsāra and karma, unable to transcend it.

Original text:于苦无知云何。谓于苦是苦性。或不思惟。或邪思惟。或由放逸。或由疑惑。或由毁谤。所有无知。如于苦。当知于集灭道无知亦尔。

Explanation: What is ignorance regarding suffering? Regarding the principle that suffering has the nature of suffering, one either does not contemplate it, or contemplates it wrongly, or is lax and does not contemplate diligently, or harbors doubt, or slanders it — all such ignorance is ignorance regarding suffering. As it is with ignorance regarding suffering, so should it be known for ignorance regarding origination, cessation, and the path: this is called ignorance regarding the origination of suffering, ignorance regarding the cessation of suffering, and ignorance regarding the path to the cessation of suffering.

Original text:于因无知云何。谓起不如理分别。或计无因。或计自在。世性士夫中间。等不平等因。所有无知。如于因无知。于从因所生诸行亦尔。

Explanation: What is ignorance regarding causes? It is arising unreasonable discrimination toward the causes of the arising of the five-aggregate world: either clinging to the view that sentient beings arise without cause, or clinging to the view that they were created by Maheśvara (the Great Sovereign Deity), or clinging to the view that they were created by some deity, or clinging to the view that they were created by a divine self (puruṣa), and clinging to the view that various deities and creators created beings — clinging to these creators as having created sentient beings constitutes the unequal cause of sentient beings. All such not-knowing regarding the causes of the arising of the five-aggregate world is ignorance regarding causes. Just as with ignorance regarding karmic causes, so too is the ignorance regarding the formations arising from those causes.

Since one does not know the arising and origin of the five-aggregate world, one also does not know the arising and origin of the formations of the five aggregates. The arising of the five-aggregate world should be observed from two perspectives: first, from the perspective of the emptiness of the Small Vehicle; second, from the perspective of the Mahāyāna tathāgatagarbha, the Ālayavijñāna as the retributive consciousness. Of course, observing from the perspective of the retributive consciousness is the most ultimate observation, the most true observation, capable of eliminating all ignorance of arising causes and all ignorance of illuminating causes, eliminating all ignorance.

Original text:又彼无罪故名善。有罪故名不善。有利益故。名应修习。无利益故。名不应修习。黑故名有罪。白故名无罪。杂故名有分。于六触处。如实通达无知云何。谓增上慢者。于所证中。颠倒思惟。所有无知。如是略说。十九种无知。

Explanation: Formations that are without fault are called wholesome dharmas; those with fault are called unwholesome dharmas. Those that are beneficial are called what should be cultivated; those without benefit are called what should not be cultivated. Karmic actions that are defiled are therefore called blameworthy; karmic actions that are pure are called blameless; because sentient beings' karmic actions are a mixture of defilement and purity, they are called differentiated.

What is ignorance regarding the true understanding of the six contact bases? Here it refers to those arrogant persons (adhimāna) who claim attainment without attaining and realization without realizing, who contemplate in a deluded manner during their cultivation and realization, unable to truly know the six contact bases and unable to penetrate the true principle of the six contact bases; all such ignorance concerning the six contact bases is ignorance regarding the true understanding of the six contact bases. Briefly stated, the ignorances above total nineteen kinds.

The meaning of arrogant overestimation (adhimāna) is: arrogance arising toward superior fruits. Superior fruits generally refer to the fruits from the first to the fourth fruit of the Small Vehicle. When study, contemplation, and cultivation reach a certain level and wisdom is intensified, one realizes the Dharma and the mind corresponds to the corresponding fruit. But claiming realization without having realized it is arrogance toward superior fruits, called arrogant overestimation. Because such arrogant persons have not truly realized and have not penetrated the six contact bases, they do not truly know them. The six contact bases are the eye contact base, ear contact base, nose contact base, tongue contact base, body contact base, and mind contact base. At the six contact bases there is contact of the six faculties with the six objects, after which the six feelings arise. Not penetrating the six sense bases (ṣaḍāyatana), contact, and feeling, and not contemplating and practicing according to reason, is ignorance.

Original text:复有七种无知。一世愚。二事愚。三移转愚。四最胜愚。五真实愚。六染净愚。七增上慢愚。

Explanation: Furthermore, there are seven kinds of ignorance: first, ignorance of the three periods of time — past, present, and future lives; second, ignorance of the internal and external formations and affairs of the five-aggregate world; third, ignorance of the continuous operation, arising, ceasing, and transformation of the five-aggregate world; fourth, ignorance of the most supreme Buddha, Dharma, and Saṅgha in the world; fifth, ignorance of the true principles of suffering, origination, cessation, and the path in the five-aggregate world; sixth, ignorance of the defilement and purity of the five-aggregate body and mind; seventh, ignorance in one's own mind regarding the realization and penetration of dependent-origination dharmas, claiming attainment without attaining.

Original text:前十九无知。今七无知。相摄云何。谓初三无知摄初一。次三无知摄第二。次三无知摄第三。次三无知摄第四。次四无知摄第五。次二无知摄第六。后一无知摄第七。

Explanation: What is the mutual subsumption between the previous nineteen ignorances and the present seven ignorances? The first three ignorances among the nineteen — ignorance regarding the past, ignorance regarding the future, and ignorance regarding both past and future — are subsumed under the first of the seven ignorances, ignorance of the three periods of time. The next three ignorances — ignorance regarding the internal, the external, and both internal and external — are subsumed under the second of the seven, ignorance of internal and external affairs. The next three ignorances — ignorance regarding karma, ignorance regarding retribution, and ignorance regarding karma and retribution — are subsumed under the third ignorance, ignorance of transference;

the next three ignorances — ignorance regarding Buddha, Dharma, and Saṅgha — are subsumed under the fourth ignorance, ignorance of the most supreme; the next four ignorances — ignorance regarding suffering, origination, cessation, and the path — are subsumed under the fifth ignorance, ignorance of reality; the next two ignorances — ignorance regarding causes and ignorance regarding the formations arising from causes — are subsumed under the sixth ignorance, ignorance of defilement and purity; the last ignorance — ignorance regarding the true understanding of the six contact bases — is subsumed under the seventh ignorance, ignorance of arrogant overestimation.

Original text:复有五种愚。一义愚。二见愚。三放逸愚。四真实义愚。五增上慢愚。前十九愚。今五种愚。相摄云何。谓见愚摄前六。及于因所生法无知。放逸愚摄。于业异熟俱无知。真实义愚。摄于佛等。乃至道谛无知。增上慢愚。摄最后无知。当知义愚通摄一切。

Explanation: Furthermore, there are five kinds of delusion: first, delusion regarding all dharmas; second, delusion lacking correct view; third, delusion of laxity in the flow of birth and death; fourth, delusion regarding the true meaning of the Three Jewels and of suffering, origination, cessation, and the path; fifth, the delusion of arrogant overestimation, claiming attainment without attaining. What is the mutual subsumption between the previously mentioned nineteen delusions and the present five delusions? The delusion of view subsumes the first six delusions among the nineteen — ignorance regarding the past, the future, and both past and future, ignorance regarding the internal, the external, and both internal and external — as well as ignorance regarding dharmas arising from causes. The delusion of laxity subsumes the ignorance regarding both karma and retribution among the nineteen. The delusion of true meaning subsumes the ignorance regarding Buddha, Dharma, and Saṅgha, up to ignorance regarding the truth of the path, among the nineteen. The delusion of arrogant overestimation subsumes the last ignorance among the nineteen, ignorance regarding the six contact bases. The delusion of meaning should be known to subsume all nineteen.

Original text:复次。无知无见。无有现观。黑闇愚痴。及无明闇。如是六种。无明差别。随前所说。七无知事。次第应知。于后二无知事。总合为一。起此最后。无明黑闇。

Explanation: Furthermore, not-knowing, lacking correct view, being unable to observe directly, darkness of mind, delusion, and the gloom of ignorance — these six varieties of ignorance should be known in sequence in accordance with the seven ignorance-matters mentioned earlier. The last two of the seven ignorance-matters — the delusion of defilement and purity and the delusion of arrogant overestimation — are combined into one, giving rise to the last of the six ignorances, the gloom of ignorance.

Original text:复有差别。谓闻思修。所成三慧。所治差别。如其次第。说前三种。即此所治。软中上品差别。说后三种。如是所治差别故。自性差别故。建立六种差别应知。

Explanation: Furthermore, there are differences: the three wisdoms accomplished through study (śruta), contemplation (cintā), and cultivation (bhāvanā) counteract the varieties of ignorance. In sequence, they counteract the first three of the ignorances — not-knowing, lacking correct view, and being unable to observe directly. The mild, medium, and superior grades of what these wisdoms counteract correspond to the last three of the six ignorances — darkness, delusion, and the gloom of ignorance. It should further be known that, based on the differences in what the three wisdoms counteract, and on the differences in the self-nature of these dharmas, these six varieties of ignorance are established.

During study, contemplation, and cultivation, the wisdom of study, the wisdom of contemplation, and the wisdom of cultivation arise. These three wisdoms are differentiated and progressively deepen. The wisdom with the greatest power, of course, is the wisdom obtained through cultivation; the shallowest wisdom is that obtained through hearing the Dharma; the wisdom obtained through contemplation is deeper than the wisdom of study but shallower than the wisdom of cultivation. Therefore, the delusions counteracted by these three wisdoms also differ: the wisdom of study counteracts not-knowing, obtaining knowledge — merely knowledge, that is all. The wisdom of contemplation counteracts the lack of correct view, obtaining correct view — merely having correct view, that is all. The wisdom of cultivation counteracts the lack of direct contemplative practice, obtaining the wisdom of direct realization, thereby being able to directly observe all dharmas. This wisdom is the deepest and can break the most fundamental ignorance in the mind.

Ignorance is broadly divided into six varieties, from shallow to deep. Of course, shallow ignorance is easy to break, while deep ignorance is hard to break. Not-knowing, the shallowest ignorance, can be broken merely by hearing the Dharma — after hearing, one knows. The ignorance of lacking correct view requires further contemplation after hearing the Dharma; after contemplation, correct view arises. The ignorance of being unable to observe directly can be broken during cultivation, after meditative concentration and contemplative wisdom arise. But even with the wisdom of direct observation, there is still deeper ignorance in the mind not yet broken, which must be gradually eliminated in subsequent practice through realizing the dharmas. When the last grade of the gloom of ignorance is broken, one becomes a Buddha. Therefore, after study, contemplation, and cultivation there is still realization: only through true realization can all ignorance be completely broken; realization is the Buddha Way.

Cultivation has four stages: besides the preceding study, contemplation, and cultivation, there is the final and most crucial step — realization. If one studies, contemplates, and cultivates but does not realize, one cannot obtain fundamental wisdom, cannot sever afflictions, cannot exhaust ignorance, and cannot attain liberation. The wisdom obtained through study, contemplation, and cultivation differs fundamentally, and greatly, from the wisdom obtained through realizing the Dharma. Without realizing the Dharma, although one can counteract the first three ignorances — not-knowing, lacking correct view, and being unable to observe directly — one cannot counteract the three deep ignorances of darkness, delusion, and the gloom of ignorance. These last three ignorances lie dormant (anuśaya) in sentient beings' minds, hard to know and hard to remove; without true realization, liberation in both the Great and Small Vehicles is hopeless.

The wisdom obtained through hearing, on the basis of the mind consciousness's extensive hearing, can only solve the problem of not-knowing. Knowing the Dharma is only the initial stage. Quite a few people, merely because they know the Dharma, give rise to arrogance and begin to look down on all beings; some even take the wisdom of study to be the wisdom of realization, committing the karma of great false speech. The wisdom of contemplation is based on knowing the Dharma: one contemplates the heard Dharma with the mind, gains further understanding, and wisdom arises. But this is still only the mind consciousness's cognition by inference and non-valid cognition; it does not solve the fundamental problem. Yet some people take this shallow wisdom of contemplation to be the wisdom of realization, committing the karma of great false speech, giving rise to the arrogance of self, looking down on all beings, and becoming persons of arrogant overestimation.

The wisdom of cultivation advances far beyond the wisdom of study and contemplation. What is cultivated? One cultivates the auxiliary methods of the path — the thirty-seven factors of enlightenment and the six perfections — cultivating precepts, meditative concentration, and wisdom; in the process of cultivation one ceases evil and cultivates good, subdues afflictions, and increases wisdom. Why can cultivating the auxiliary methods of the path increase wisdom? Because keeping precepts purifies the mind and meditative concentration grows; within concentration one can single-mindedly contemplate and deliberate, directly observing the dharmas. In contemplative practice, one's understanding of the dharmas is strengthened, and one draws one step or several steps closer to seeing the path, though not yet reaching the degree of realization. For example, in observing the breath, when meditative concentration is cultivated fairly well, with the power of preparatory concentration (anāgamya-samādhi), contemplative practice is relatively effective and clear; one can directly and truly observe the breath, gain some experiential understanding of the breath dharma, and advance one step in understanding the material body, gaining a certain cognitive wisdom — whereas previously one could not directly observe the breath. But at this point the view of self has not yet been severed; one needs to further advance meditative concentration and contemplative wisdom in order to eradicate the view of self (satkāya-dṛṣṭi-prahāṇa), thereby realizing the Dharma and giving birth to the wisdom of realization.

There are also some people who take the wisdom of cultivation to be the wisdom of realization, committing the karma of great false speech. This is how sentient beings, consciously or unconsciously, misunderstand their own cultivation and realization: due to insufficient experience, they lack the power to judge and discern truthfully; compounded by the mischief of arrogance and self-attachment, great false speech becomes inevitable.

Among the four wisdoms of study, contemplation, cultivation, and realization, the earlier part of the third, the wisdom of cultivation, can regress while the later part does not; the fourth, the wisdom of realization, can never regress. The first two wisdoms can both regress, and very easily so — not only in future lives, but even in this life, when encountering conditions for regression, they will regress. Therefore, only the Dharma one has realized oneself is forever one's own and will not be lost. What is heard, even after one's own contemplation and cultivation, even after being processed, is still not entirely one's own; what is not one's own is easily lost. When wisdom regresses and meditative concentration also regresses, afflictions reappear. Therefore, striving for true realization is the fundamental matter in learning Buddhism.

Original text:身行云何。谓身业。若欲界若色界。在下名福非福。在上名不动。语行云何。谓语业。余如前应知。意行云何。谓意业。若在欲界。名福非福。在上二界。唯名不动。

Explanation: What are bodily formations? Bodily formations are karmic actions created with the body — either creating karmic actions of the desire realm or of the form realm; in the formless realm no bodily formations are created, because the beings of the formless realm have no body. Who creates the karmic actions with the body? It is the manas directing the six consciousnesses to create karmic actions with the material body. In the lower desire realm, one can create meritorious formations (Puṇyābhisaṃskāra) and unmeritorious formations (apuṇya-abhisaṃskāra); in the upper form realm, what is created is the pure immovable formation (Ānaiñjya), because beings in the form realm possess deep meditative concentration, the mind does not move toward objects, and the body, under command, also does not move, so no bodily formations are created. In the formless realm there is no body and thus no bodily formations; the mind is also pure and unmoving. Under whose command is the body? The body is commanded by the manas: when the manas does not stir the mind, the mind consciousness does not stir, the body consciousness does not stir, and thus the body does not move.

What are verbal formations? Verbal formations are karmic actions created with the mouth, that is, verbal karma. Verbal formations created in the lower desire realm are meritorious formations and unmeritorious formations; in the upper form realm, the devas' minds are pure, complete in pure conduct, unmoving toward objects; the mouth, commanded by the mind, is pure and unmoving, without verbal formations. In the formless realm, because the devas have no mouth, there are no verbal formations.

What are mental formations? Mental formations here refer to the karmic actions created by the mind consciousness. In the desire realm, the mind consciousness creates meritorious formations and unmeritorious formations; in the upper form and formless realms, it creates immovable formations, because when the manas is pure and unmoving, the mind consciousness is pure and unmoving — the mind consciousness is directed by the manas.

Original text:眼识云何。谓于当来。依止眼根。了别色境识。所有福非福不动行。所熏发种子识。及彼种子。所生果识。如眼识如是。乃至意识。应知亦尔。由所依及境界所。起了别差别。应知此于欲界。具足六种。色界唯四。无色界唯一。

Explanation: What is the eye consciousness? The eye consciousness is the consciousness that relies on the eye faculty to discern form objects in the future; it is the seed consciousness (the Ālayavijñāna) perfumed by all meritorious, unmeritorious, and immovable formations, as well as the retributive consciousness born from those seeds within the Ālayavijñāna. The eye consciousness is thus; so too should it be known for the ear consciousness, nose consciousness, tongue consciousness, body consciousness, and even the mind consciousness — all arise at the place of the faculty they depend on and their objects, giving rise to discernment and its varieties. You should know that these retributive consciousnesses are complete as six in the desire realm, that is, the six consciousnesses; in the form realm there are only four — the eye, ear, body, and mind consciousnesses; in the formless realm there is only one, the mind consciousness, without the first five consciousnesses.

Original text:受蕴云何。谓一切领纳种类。想蕴云何。谓一切了像种类。行蕴云何。谓一切心。所造作意业种类。识蕴云何。谓一切了别种类。如是诸蕴。皆通三界。

Explanation: What is the aggregate of feeling? The aggregate of feeling is the varieties of experiencing all dharmas: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is the aggregate of perception? The aggregate of perception is the varieties of projecting the images of all objects, that is, the image-projecting function of the six consciousnesses — of course, the seventh consciousness also has an image-projecting function. What is the aggregate of volitional formations? The aggregate of volitional formations is the varieties of mental karmic actions created by all consciousness-minds, that is, the volition (cetanā) mental factor of the six consciousnesses — of course, the seventh consciousness also has volition and also has formations. What is the aggregate of consciousness? The aggregate of consciousness is the varieties of discerning all object-dharmas, that is, the discernment of the six consciousnesses; the seventh consciousness also discerns. These aggregates of feeling, perception, volitional formations, and consciousness all pervade the three realms, existing in all three realms, because in the desire, form, and formless realms there is the mind consciousness, and also the seventh consciousness; both consciousnesses have the functions of feeling, perception, volitional formations, and consciousness. In short, the five aggregates of form, feeling, perception, volitional formations, and consciousness are the functional operations of the consciousness-mind.

Original text:四大种云何。谓地水火风界。此皆通二界。四大种所造色云何。谓十色处。及法处所摄色。欲界具十。及法处所摄假色。色界有八。及法处所摄色。然非一切。此亦二种。谓识种子。所摄受种子名色。及于彼所生果名色。

Explanation: What are the four great element seeds? The elements of earth, water, fire, and wind are the four great element seeds, pervading both the desire and form realms; these two realms have material form, while the formless realm has no material form, so the four great element seeds do not pervade the formless realm. What material forms can the four great element seeds, in combination, create? They can create ten kinds of material form plus form included in the dharma base (dharmāyatana), eleven kinds of material form in total. The desire realm is complete with ten material forms: form, sound, smell, taste, touch, the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty, as well as form included in the dharma base (dharma objects), an imputed dharma; the form realm has eight material forms: form, sound, touch, the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty, plus form included in the dharma base, without the objects of smell and taste.

However, the four great element seeds do not pervade all dharmas; there are other dharmas in which the four great element seeds cannot function alone — they must combine with the consciousness seeds to function. There are two kinds of dharmas in which the four great element seeds and the consciousness seeds function together: the first is the name-and-form at the seed stage subsumed by the consciousness seeds, where the seeds have not manifested and name-and-form has not yet been born — this refers to the causal stage; the second is the retributive name-and-form born jointly by the four great element seeds and the consciousness seeds.

The four great element seeds and the consciousness seeds are both great seeds within the Ālayavijñāna; they stand in a parallel, equal relationship, jointly composing the five aggregates of name-and-form. Tangible form is formed by the four great element seeds; intangible name is formed by the consciousness seeds.

Original text:眼处云何。谓眼识所依净色。由此于色。已见现见当见。如眼处如是。乃至意处。随其所应尽当知。于一切处。应说三时。业用差别。此亦二种。谓名色种子所摄受。种子六处。及彼所生果六处。五在欲色界。第六通三界。

Explanation: What is the eye base? The eye base is the pure supreme faculty (indriya) on which the eye consciousness depends for its arising and operation; relying on the pure eye faculty, there can be past seeing, present seeing, and future seeing of forms. The eye base is thus; so too are the ear base, nose base, tongue base, body base, and even the mind base, each as applicable — all should be known. At all the bases, the functional differences of the three times should be stated. These six faculty bases are also of two kinds: the first is the seed six sense bases subsumed by the seeds of name-and-form — name-and-form at the seed stage; the second is the retributive six bases born from the seeds of name-and-form. The first five sense bases are born in the desire and form realms and do not exist in the formless realm; the sixth base, the manas, appears throughout the three realms.

Original text:眼触云何。谓三和所生。能取境界。净妙等义。如是余触。各随别境说相应知。此复二种。谓六处种子。所摄受种子触。及彼所生果触。欲界具六。色界四。无色界一。

Explanation: What is eye contact? Eye contact is born from the conjunction of three — the eye faculty, form object, and eye consciousness — and has the meaning of being able to take in pure and subtle form-object realms. The ear contact, nose contact, tongue contact, body contact, and mind contact are likewise, each born from the conjunction of faculty, object, and consciousness, each able to take in its own pure and subtle object-realm, each knowing its corresponding realm. Contact includes two kinds: the first is the seed contact subsumed by the six-base seeds — when the first five of the six sense bases are at the seed stage and not yet born, contact will not arise; since the manas does not cease, the mind base does not cease, but it cannot make contact on name-and-form; the second is the retributive body contact engendered by the six sense bases. In the desire realm there are six kinds of contact; in the form realm there are four, without nose contact and tongue contact; in the formless realm there is only mind contact, without the first five contacts.

Original text:乐受云何。谓顺乐诸根。境界为缘。所生适悦受。受所摄。苦受云何。谓顺苦二为缘所生。非适悦受。受所摄。不苦不乐受云何。谓顺不苦不乐二为缘所生。非适悦非不适悦受。受所摄。欲界三。色界二。第四静虑以上。乃至非想非非想处。唯有第三不苦不乐。此亦二种。谓触种子所摄受种子受。及彼所生果受。

Explanation: What is pleasant feeling? Pleasant feeling is the comfortable and joyful feeling born with the six faculties and objects consonant with joy as conditions; it is subsumed under feeling. What is painful feeling? Painful feeling is the non-comfortable, non-joyful feeling born with the six faculties and objects consonant with suffering, contrary to the mind, as conditions; it is subsumed under feeling. What is neither-painful-nor-pleasant feeling? Neither-painful-nor-pleasant feeling is the feeling that is neither comfortable nor uncomfortable, born with the six faculties and objects consonant with neither pain nor pleasure as conditions; it is subsumed under feeling. In the desire realm there are three feelings; in the form realm there are only pleasant feeling and neither-painful-nor-pleasant feeling, without painful feeling; from the fourth dhyāna upward, up to the sphere of neither perception nor non-perception, there is only the third, neither-painful-nor-pleasant feeling. This is also of two kinds: the first is the seed feeling subsumed by the contact seeds, a feeling not yet born; the second is the retributive feeling (vipāka-vedanā) born with the contact seeds as condition.