Explanation of the Twelve Links of Dependent Origination in the Ninth Volume of the Yogācārabhūmi-śāstra (Part 10)

Original text: What is ignorance regarding causes? It refers to arising improper discrimination, either by conceiving no cause, or by conceiving an unequal cause such as a creator god, primordial matter, a supreme self, or other similar notions. All such ignorance is ignorance regarding causes. Similarly, there is ignorance regarding the phenomena arising from causes.

Explanation: What is ignorance regarding causes? It is the arising of improper discrimination toward the cause of the arising of the five-aggregate world. This includes conceiving that sentient beings exist without any cause, or that they are created by a great sovereign god (Maheshvara), or by some deity, or by a supreme self (purusha), or by various creator gods, etc. — conceiving that such creators produce sentient beings, which becomes the unequal cause for sentient beings. All unknowing regarding the cause of the arising of the five-aggregate world is ignorance regarding causes. Just as there is ignorance regarding karmic causes, there is likewise ignorance regarding the phenomena (sankharas) that arise from 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 activities (sankharas) of the five aggregates. The arising of the five-aggregate world is observed from two perspectives: first, from the perspective of emptiness according to the Hinayana; second, from the perspective of the Tathagatagarbha, the Alayavijnana, or the ripening consciousness (vipaka-vijnana) according to the Mahayana. Of course, observation from the perspective of the ripening consciousness is the most ultimate observation, revealing the truest reality, capable of eliminating all ignorance regarding arising causes and knowing causes, and eradicating all fundamental ignorance (avidya).

Original text: Furthermore, that which is without fault is called wholesome. That which is with fault is called unwholesome. That which is beneficial should be cultivated. That which is non-beneficial should not be cultivated. Black (tainted) is called with fault. White (untainted) is called without fault. Mixed is called having parts. What is ignorance regarding the thorough understanding of the six sense-spheres? It refers to the conceited (atimānī), who, in what is attained, thinks perversely. All such ignorance. Thus, briefly stated, there are nineteen kinds of ignorance.

Explanation: Activities (sankharas) that are without fault are wholesome dharmas; those with fault are unwholesome dharmas. That which is beneficial to oneself should be cultivated; that which is non-beneficial should not be cultivated. Actions performed that are defiled are therefore with fault; actions performed that are pure are without fault. Because the actions of sentient beings are mixed with defilement and purity, they should be distinguished accordingly.

What is ignorance regarding the thorough understanding of the six sense-spheres? It is the ignorance of those with conceit (atimānī) — those who claim attainment without having attained, claim realization without having realized. In their practice and realization process, they think perversely, cannot truly know the six sense-spheres, and cannot thoroughly understand the true principle of the six sense-spheres. All such unknowing regarding the six sense-spheres is ignorance regarding the thorough understanding of the six sense-spheres. The above-mentioned types of ignorance, briefly stated, total nineteen kinds.

The meaning of conceit (atimāna) is to give rise to arrogance regarding the superior fruits (adhipati-phala). The superior fruits generally refer to the fruits from the first to the fourth stage of the Hinayana path. When hearing, contemplating, and practicing reach a certain level, wisdom becomes superior, and one attains realization; the mind then corresponds to the respective fruition stage. To claim attainment without having actually attained it is to be arrogant regarding the superior fruits; this is called conceit (atimāna). Persons with conceit, lacking actual realization, do not thoroughly understand the six sense-spheres and do not truly know them. The six sense-spheres are the sphere of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. At the six sense-spheres, there is contact between the six sense faculties and the six sense objects, after which the six feelings (vedanā) arise. Not thoroughly understanding the six sense-bases (āyatana), contact (sparsha), and feeling (vedanā), and not contemplating and practicing with proper reasoning, constitutes ignorance.

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