Yogācārabhūmi-śāstra, Volume 10 (The Twelve Nidānas)

(8) Original Text:

Question: With regard to ignorance (无明) conditioning formations (行), how many types of conditions are there? Answer: With regard to material formations (色行), it serves as a dominant condition (增上缘). With regard to immaterial formations (无色行), it serves as three conditions: the immediately antecedent condition (等无间缘), the objective condition (所缘缘), and the dominant condition. The number of conditions for the other links should be understood as follows: A material link (有色支) conditioning a material link serves only as one dominant condition. A material link conditioning an immaterial link serves as two conditions: the objective condition and the dominant condition. If an immaterial link (无色支) conditions a material link, it serves only as one condition. An immaterial link conditioning an immaterial link serves as three conditions: the immediately antecedent condition, the objective condition, and the dominant condition.

Explanation:

Question: How many types of conditions exist for the link "ignorance conditions formations"? Answer: Ignorance conditioning all material formations serves only as a dominant condition. Ignorance conditioning immaterial formations serves three conditions: the immediately antecedent condition, the objective condition, and the dominant condition. The number of conditions for the other links should be understood as follows: A material link conditioning a material link serves only as one dominant condition. A material link conditioning an immaterial link serves two conditions: the objective condition and the dominant condition. If an immaterial link conditions a material link, it serves only as one dominant condition. An immaterial link conditioning an immaterial link serves three conditions: the immediately antecedent condition, the objective condition, and the dominant condition.

Regarding the link "ignorance conditions formations," ignorance pertains to the manas (意根) and is an immaterial link. Only the immaterial mind possesses ignorance; material dharmas are unrelated to clarity or ignorance. It is because manas has ignorance that formations arise. Formations include material activities, such as bodily and verbal actions, and immaterial mental activities. Ignorance serves only as a dominant condition for material formations, facilitating their production, development, and modification. Material dharmas are not mental dharmas; they lack the immediately antecedent condition and objective condition. Only mental dharmas possess these. Thus, bodily and verbal actions lack the immediately antecedent condition and objective condition, while mental activities possess the immediately antecedent condition, objective condition, and dominant condition. Ignorance coexists simultaneously with manas without interruption. Where manas exists, ignorance exists. Manas conditions ignorance to generate formations; thus, ignorance is the objective condition for manas. Ignorance also continuously propels manas to act, becoming the dominant condition for formations.

For the link "formations condition consciousness (识)," formations induce the arising of the six consciousnesses. Material formations serve as the objective condition and dominant condition for the five sensory consciousnesses. Immaterial formations serve as the immediately antecedent condition, objective condition, and dominant condition for mental consciousness. For the link "consciousness conditions name-and-form (名色)," the six consciousnesses serve as the dominant condition for the physical body in the next life and as the immediately antecedent condition, objective condition, and dominant condition for the mental aggregates (受想行识) in the next life. The link "name-and-form conditions the six sense bases (六入)" is complex: The mental aggregates (名) serve as the dominant condition for the first five sense bases and as the immediately antecedent condition, objective condition, and dominant condition for the subsequent mental sense base (意入). The physical body (色) serves as the dominant condition for the first five physical sense bases and as the objective condition and dominant condition for the mental sense base, because the five physical sense bases are material dharmas, not mental consciousness, and thus lack the immediately antecedent condition and objective condition.

For the link "the six sense bases condition contact (触)," the mental sense base serves as the immediately antecedent condition, objective condition, and dominant condition for mental contact. The first five physical sense bases serve only as the dominant condition for the five types of sensory contact, lacking the objective condition and immediately antecedent condition. For the link "contact conditions sensation (受)," mental contact serves as the immediately antecedent condition, objective condition, and dominant condition for mental sensation. Where there is sensation, there must be contact; once contact ceases, sensation vanishes. Sensory contact serves as the objective condition and dominant condition for sensory consciousness sensations, while the immediately antecedent condition for sensory consciousness sensations is the ālaya-vijñāna (阿赖耶识) and manas.

The link "sensation conditions craving (爱)" follows similarly: Sensation serves as the immediately antecedent condition, objective condition, and dominant condition for craving. Craving arises only by immediately and sequentially conditioning sensation; the objective condition for craving is sensation. Without sensation, there is no craving. Sensation intensifies and induces craving.

The link "craving conditions grasping (取)" is likewise: Craving serves as the immediately antecedent condition, objective condition, and dominant condition for grasping. Grasping arises only by immediately and sequentially conditioning craving; without craving, there is no grasping. The objective condition for grasping is craving. Craving intensifies grasping. For the link "grasping conditions becoming (有)," grasping serves only as the dominant condition for becoming, not as the immediately antecedent condition or objective condition. For the link "becoming conditions birth (生)," becoming serves as the dominant condition for physical birth and as the objective condition and dominant condition for mental birth, but not as the immediately antecedent condition. The immediately antecedent condition for birth is the ālaya-vijñāna and manas. For the link "birth conditions aging-and-death (老死)," physical birth serves as the dominant condition for aging-and-death, not as the immediately antecedent condition or objective condition. Mental birth serves as the immediately antecedent condition, objective condition, and dominant condition for aging-and-death.