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02 Mar 2022    Wednesday     1st Teach Total 3576

Yogācārabhūmi-śāstra, Volume IX: Exposition of the Twelve Links of Dependent Origination, Part III

III. Original Text: Furthermore, the five colored sense faculties (eye, ear, nose, tongue, body), the great elements (earth, water, fire, wind, space) which are the basis of these faculties, and the locations of these faculties are called form. The remainder is called name. Through the grasping and sustaining by consciousness, the faculties enter the continuum of phenomena and thus can flow and transmigrate. Therefore, these two kinds [form and name] depend on consciousness and continue without interruption.

Explanation: Furthermore, the five colored faculties—eye, ear, nose, tongue, and body—depend on the seeds of the five great elements (earth, water, fire, wind, space) within the ālayavijñāna (storehouse consciousness). The great elements that can produce the five colored faculties are called form. The seeds of consciousness other than the five great elements are called name, sustained and grasped by the seven consciousnesses. Thus, after the great elements give rise to name-and-form, the six faculties fall into the continuum of phenomena from the past life to the present life and even into future lives, enabling the five aggregates body to flow and transmigrate life after life without cease. Therefore, it is said that the colored faculties and the seven consciousnesses depend on the ālayavijñāna, continuing without interruption life after life.

This passage sufficiently proves the principle that name-and-form conditions consciousness. The arising and continuous functioning of name-and-form are entirely due to the ālayavijñāna. This is because the form of the physical body is constituted by the seeds of the five great elements, and the name of the seven consciousnesses is formed from the seeds of consciousness. These six kinds of seeds belong to the ālayavijñāna. Therefore, it is said that the ālayavijñāna gives rise to the five aggregates body of name-and-form and causes it to flow and function without cease. The relationship between name-and-form and the ālayavijñāna is clearly explained here.

Original Text: By this principle, in the present life, consciousness conditions name-and-form, and name-and-form conditions consciousness. They are like bundled reeds. Until life's end, they turn in mutual dependence. Thus is called the arising of the conditioned arising of formations from the anterior to the intermediate state. Once arisen in the intermediate state, they flow and transmigrate without cease. It should be understood that herein, regarding those born from a womb, the sequence of transmigration is described. For those born from eggs or moisture, apart from being within the mother's womb, the rest is as previously stated.

Explanation: By this principle, it is known that in the present life, the ālayavijñāna conditions name-and-form in order to function, and name-and-form conditions the ālayavijñāna in order to arise and continue. The two are like bundled reeds, relying on each other to function until the end of life. This is called the conditioned arising of formations from the anterior (past life) to the intermediate (present life). Once arisen in the present life, the five aggregates body flows and transmigrates without cease. It should also be known that in such birth-and-death transmigration, for sentient beings born by relying on a womb, this is the sequence of transmigration. For those born from eggs or moisture, and for those born apart from a womb, the sequence of transmigration is the same as previously described.

This passage further elaborates on the principle of consciousness conditioning name-and-form. The ālayavijñāna relies on name-and-form for support in order to function; without name-and-form, it could not operate within the world of the five aggregates. However, the essence of the ālayavijñāna does not require name-and-form to exist. At this point, the relationship between name-and-form conditioning consciousness and consciousness conditioning name-and-form, between the ālayavijñāna and name-and-form, has been clearly explained.

Original Text: Regarding sentient beings possessing form within the desire realm and form realm, those receiving metamorphic birth arise with faculties decisively complete and perfect at birth, differing from the previous [case]. Regarding 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 turn. Although form is severed from these seeds, later it can again arise, differing from the previous [case].

Explanation: Within communities of sentient beings possessing form in the desire realm and form realm, sentient beings receiving metamorphic birth are born with their five colored faculties instantly complete and perfect upon birth; their five faculties do not arise sequentially and gradually become complete. This differs from the previously described case of womb birth. In the formless realm, sentient beings depend on name (the six or seven consciousnesses) for transmigration. If they are to manifest in the desire realm or form realm, they must again rely on the seeds of the five great elements to give rise to the five sense consciousnesses, and then rely on the seven consciousnesses; thus, the name seeds of consciousness and the form seeds of the five great elements turn (manifest). Because there are form seeds to rely on, although form is severed in the formless realm, in a later life the form body can be reborn. This mode of transmigration differs somewhat from the two sequences mentioned previously.

Original Text: Furthermore, by virtuous actions (puṇya-karma), one is born among humans and devas in the desire realm. By non-virtuous actions (apuṇya-karma), one is born in the evil destinies. By immovable actions (āniñjya-karma), one is born in the form realm and formless realm. How is non-arising [in the three realms]? By non-arising, one proceeds to ultimate purity.

Explanation: Furthermore, due to the virtuous actions cultivated by sentient beings, upon death they are born among humans and devas in the desire realm; due to the non-virtuous actions performed by sentient beings, upon death they are born in the three evil destinies; due to the pure, immovable actions performed by sentient beings, upon death they are born in the form realm and formless realm. What is the state of not being born in the three realms? Because of no future rebirth, one transcends the three realms and proceeds towards ultimate pure liberation.

Dedication Verse: We dedicate all the merit from Dharma propagation and group practice on our online platform to all beings in the Dharma realm and to the people of the world. We pray for world peace, the cessation of wars; may conflicts cease and weapons be forever laid down; may all disasters completely subside! We pray for unity, mutual assistance, and loving-kindness among the peoples of all nations; may the weather be favorable and the country be prosperous and the people at peace! May all beings deeply believe in cause and effect, be kind-hearted and refrain from killing; may they widely form good affinities and cultivate wholesome karma; may they believe in the Buddha, learn the Dharma, and increase their wholesome roots; may they understand suffering, abandon its origin, aspire for cessation, and cultivate the path; may the door to the evil destinies be closed and the path to Nirvāṇa be opened! We pray for the eternal flourishing of Buddhism and the eternal abiding of the true Dharma; may the burning house of the Triple Realm be transformed into the lotus land of Ultimate Bliss!

——Master Sheng-Ru's Teachings
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Yogācārabhūmi-śāstra, Volume 9: Explanation of the Twelve Nidānas (Part II)

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