Yogācārabhūmi-śāstra, Volume X: The Twelve Links of Dependent Origination

(18) Original Text: Furthermore, the establishment of the existence factor has two aspects. First, establishment through the predominant factor. This refers to the karma embraced by grasping, as previously explained. Second, establishment through the complete set of factors. This refers to karma and consciousness, up to and including all the seeds of feeling, which are embraced by grasping. It should be understood that this constitutes the establishment of existence.

Explanation: Establishing the existence factor has two meanings. First, it is established from the perspective of the predominant factor within the three realms of existence, referring to the function of karma embraced by grasping, as previously explained regarding how grasping serves as one of the three conditions for existence. Second, it is established comprehensively regarding the three realms of existence, encompassing karma, the six consciousnesses, name-and-form, the six sense bases, contact, and all the seeds of feeling. All these aspects of existence are embraced by grasping, leading to the arising of existence in future lives.

The cycle of rebirth within the six realms is the fruit of grasping, representing the manifestation of the predominant factor within the three realms of existence. This is the meaning of establishing existence through the predominant factor. All actions and functions of karma leave behind seeds. The activities of the six consciousnesses produce seeds, the arising, abiding, changing, and ceasing of name-and-form produce seeds, the functioning of the six sense bases produces seeds, contact produces seeds, and feeling also produces seeds. These seeds cause the arising of existence in future lives. These seeds also fall within the scope of existence. Because of existence, these factors arise, and these factors also belong to the category of existence. This is the meaning of comprehensively establishing existence.

Original Text: Question: Do these factors of existence only function sequentially as conditions for formations, up to old age and death? Or do they have other functions? Answer: Precisely this function [of conditioning the subsequent factor], and additionally, within their respective specific spheres of operation, all functions occur as is appropriate. It should be understood that these are called the second function.

Explanation: Question: Do these factors of existence only function sequentially as conditions for the factor of formations (saṃskāra), up to the factor of old age and death? Do they have any other functions? Answer: This function of serving as a condition for formations up to old age and death, and additionally, within each respective specific sphere of operation, each has its appropriate function. All these functions are called the second function. The first function is birth (jāti); only after birth arises within the three realms of existence can the functions of formations, consciousness, name-and-form, up to old age and death, etc., occur.

Original Text: Question: Is ignorance only a condition for formations, or is it also a condition for the other factors? Answer: Ignorance is even a condition for old age and death. The previous statement that it is only a condition for formations refers merely to the proximate condition. The remaining conditions should be understood in the same way.

Explanation: Question: Is ignorance (avidyā) only a condition for the factor of formations (saṃskāra), or is it also a condition for the other factors? Answer: Ignorance is not only a condition for the factor of formations, but also a condition for consciousness (vijñāna), name-and-form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), existence (bhava), birth (jāti), and even old age and death (jarāmaraṇa). All eleven factors operate because of ignorance. The previous statement that ignorance is a condition for formations only refers to its being the most proximate condition. The conditions mentioned subsequently should also be understood: for example, the operation of the six consciousnesses takes ignorance as a condition, producing defiled karmic formations; name-and-form takes ignorance as a condition, producing defiled results; the six sense bases take ignorance as a condition, giving rise to defiled contact; contact takes ignorance as a condition, giving rise to defiled feeling; feeling takes ignorance as a condition, giving rise to defiled craving; craving takes ignorance as a condition, giving rise to defiled grasping; grasping takes ignorance as a condition, giving rise to undesirable existence; existence takes ignorance as a condition, giving rise to defiled birth; birth takes ignorance as a condition, giving rise to undesirable old age and death.

Original Text: Furthermore, a subsequent factor is not a condition for a preceding factor. Why? Because, in order to cease a subsequent factor, one diligently applies effort to cease the preceding factor. Due to the cessation of the preceding factor, the subsequent factor also ceases accordingly. It is not the case that one diligently applies effort to cease a subsequent factor in order to cease a preceding factor. Therefore, it should be understood that only this [preceding factor] is a condition for that [subsequent factor].

Explanation: Among the twelve factors, a subsequent factor is not a condition for the preceding factor. Why is this so? Because if one wishes to cease a subsequent factor, one must cease the preceding factor. Therefore, one diligently applies effort, thereby ceasing the preceding factor. Due to the cessation of the preceding factor, the subsequent factor also ceases accordingly. It is not the case that one diligently applies effort to cease a subsequent factor in order to cease a preceding factor. Therefore, you should understand that only the preceding factor is a condition for the subsequent factor, not the other way around.