Exposition on the Twelve Links of Dependent Origination in the Yogacarabhumi Sastra (Part V)

Original Text: Therefore, due to the ignorance concerning the maturation-result from the previous [life], the subsequent existence is induced. Furthermore, due to the ignorance concerning the result of feeling arising from the second [type, i.e.,] objects, craving arises dependent on feeling regarding objects. Due to this craving, either desire is generated, or craving for existence is generated, or clinging to sensual desire arises, or clinging to views and observances, and clinging to self-doctrine arises.

Explanation: Therefore, due to ignorance concerning the maturation-result from the previous life, the subsequent three realms of existence are induced. The result is the karmically produced five aggregates body; maturation refers to its ripening in the future life. After the subsequent three realms of existence are born, due to ignorance concerning the karmic result of feeling produced upon contact with objects, craving arises dependent on feeling regarding objects. Due to the arising of craving for objects, the five aggregates either generate craving for objects, or generate craving for the dharmas of the three realms of existence, or cling to objects through sensual desire, or cling through view-grasping, or cling through adherence to rules and vows, or cling through self-doctrine grasping.

Original Text: Due to this craving and clinging, through confluence and nourishment, the previously induced cause is renamed as 'existence' (bhava), which pertains to the cause of the birth of the subsequent existence. Immediately after this, when life ends, following the previously induced cause, the induced consciousness, etc., arise, with feeling being the last. The arising of these volitional formations happens either gradually or suddenly.

Explanation: Due to such craving and clinging, through confluence and nourishment, the name of the inducing cause from the previous six-consciousness body is changed into the 'existence' (bhava) of the subsequent life. Craving and clinging become the cause for the arising of the subsequent three realms of existence. After the life of this perpetual continuum ends, following the inducing cause from the previous life, the induced consciousness of the present life arises, and finally, feeling arises. The arising of these karmic formations happens either gradually or suddenly.

Original Text: Thus, in the present existence, feeling born from contact with ignorance serves as the condition for craving. Craving serves as the condition for clinging. Clinging serves as the condition for existence (bhava). Existence serves as the condition for birth. Birth serves as the condition for aging, death, and other various sufferings. These sufferings either manifest sequentially in the place of rebirth, or their seeds follow along. It should be understood that in this intermediate state, due to the conditional relationship of ignorance conditioning volitional formations, etc., and feeling conditioning craving, etc., the volitional formations of the subsequent state arise.

Explanation: After the volitional formations of the subsequent existence arise, thus, in the presently existing dharmas, feeling born from contact with ignorance serves as the condition for craving to arise. Craving serves as the condition for clinging to arise. Clinging serves as the condition for the three realms of existence (bhava) to arise. Existence serves as the condition for birth to arise. Birth serves as the condition for aging, death, and so on—the various aspects of suffering—to arise. Some of these sufferings manifest sequentially in the place of rebirth; the place of rebirth refers to the realms of the six destinies, meaning any location within the three realms. Some sufferings, after arising, continue to follow name-and-form (nāmarūpa) in the form of seeds, stored in the ālaya-vijñāna; when conditions are complete, the seeds manifest, and the suffering arises again in the location where name-and-form resides. You should know that in this present life, because there is ignorance, volitional formations arise; because there is feeling, craving arises, and so on. These dharmas then serve as conditions, and the volitional formations of the subsequent existence arise.

The present body's form, feeling, perception, volitional formations, and consciousness fall away as seeds, giving rise to the form, feeling, perception, volitional formations, and consciousness of the subsequent life. These dharmas arise ceaselessly, all belonging to the scope of volitional formations (saṃskāra). When the mind is not quiescent, there are volitional formations; where there are volitional formations, there are seeds; where there are seeds, there is ceaseless arising.

Original Text: Furthermore, there are those who previously accumulated provisions [for enlightenment]. In the present existence, they hear the sound of teachings from others and cultivate all practices pertaining to the two fruits [of Śrāvaka and Pratyekabuddha]. If, regarding that cause, that extinction, and the path leading to extinction, they engage in proper attention. Due to this proper attention serving as the condition, right view arises. Following this, they attain the purified knowledge and vision of the learner and the non-learner. By means of this knowledge and vision, ignorance and craving are permanently severed without remainder. Due to this severance, the lack of true knowledge regarding those objects, and the feeling born from contact with ignorance, are also permanently severed. Due to this severance, they permanently transcend ignorance. In the present existence, they realize liberation through wisdom.

Explanation: Furthermore, there are people who previously accumulated provisions for the path in past lives. In the present dharmas, they have the condition to hear the sound of teachings spoken by others and to cultivate all practices pertaining to the Śrāvaka and Pratyekabuddha fruits. If these people, regarding the inducing cause and the principle of extinction within the twelve links of dependent origination, as well as the path practice leading to extinction, can apply proper attention, then, with this proper attention serving as the condition, right view will arise. From then on, they will attain the purified knowledge and vision of the learner (śaikṣa) and the non-learner (aśaikṣa).

Because they possess the knowledge and insight into the Dharma of Dependent Origination, the links from ignorance up to craving within the twelve links are completely severed without remainder. Due to the severance of these links of dependent origination, the lack of true knowledge regarding the objects [of the links], and the feeling born from contact with ignorance are also permanently severed. Due to the severance of these dharmas, they permanently transcend ignorance and, in the present existence, realize liberation through wisdom (prajñā-vimukti).

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