Explanation of the Twelve Links of Dependent Origination in the Tenth Volume of the Yogācārabhūmi-śāstra (Part 8)

Question: For what reason, in the reverse sequence, is aging-and-death spoken of first when expounding the dependent arising? Answer: It is based on the principle of the truths proclaimed [by the Buddha]. Because birth and aging-and-death reveal the truth of suffering, as the Bhagavān said: "The cessation of new nāma-rūpa is the foremost principle."

Explanation: Question: What cause and condition lead to aging-and-death being placed first in the reverse sequence of dependent origination when explaining the twelve links? Answer: This is based on the principle of the Four Noble Truths proclaimed by the Bhagavān, because birth and aging-and-death reveal the truth of suffering, just as the Bhagavān stated that the cessation of new nāma-rūpa is the supreme and foremost dharma. When new nāma-rūpa ceases and is no longer produced, the problem of aging-and-death is resolved; without aging-and-death, there is liberation and nirvāṇa.

Question: Why is it not said that the cessation of all ignorance is the foremost principle? Answer: [The statement about] the cessation of new nāma-rūpa being foremost is established with reference to one liberated in mind. Because for such a person, within the present existence, the seeds of suffering and future suffering-fruits cease without arising. Therefore, in the reverse sequence of dependent origination, nāma-rūpa is spoken of first and feeling last, whereby [nāma-rūpa] is ultimately extinguished. Furthermore, in the present existence, when experiencing feelings, craving and its latent tendencies are permanently uprooted and cease to arise; this is called cessation. Due to that cessation, with it being foremost, the remaining links also cease. The sequence of expounding dependent arising should be understood according to such categories.

Explanation: Question: Why isn't it said that the cessation of all ignorance is the supreme dharma? Answer: Taking the cessation of future new nāma-rūpa as the foremost dharma is established with reference to one liberated in mind; when the mind is liberated, aging-and-death ceases. Since, within the present dharma, the suffering in the seeds and the suffering-fruits to be experienced in the future cease without arising, therefore in the reverse sequence of dependent origination, nāma-rūpa is placed first and feeling last, whereby nāma-rūpa can be ultimately extinguished. Also, within the present existence, while experiencing feelings, craving and its latent tendencies can be permanently uprooted and cease to arise; this is called the cessation of craving. Due to the cessation of craving, with craving being foremost, the other links subsequently cease as well. One practicing dependent origination should understand that explanations similar to this are expounding the sequence of dependent arising.

Question: Why is dependent arising said to be dependent arising? Answer: Because, bound by afflictions, [beings] go to the various realms and are repeatedly born; hence it is called dependent arising. This explains the name based on its literal meaning. Furthermore, because [things] arise in dependence upon numerous conditions, quickly cease, and then arise again through continuous combination; hence it is called dependent arising. This explains [the name] based on the meaning of momentary [existence]. Moreover, although the conditions of the past have ceased, they are not abandoned; [the effect] arises depending on its own continuum; hence it is called dependent arising. As it is said: "Because this exists, that exists; because this arises, that arises — not otherwise." The name should be understood based on this meaning.

Explanation: Question: Why is dependent arising said to be dependent arising? Answer: Bound by afflictions, [beings] are reborn in the six realms, repeatedly giving rise to the five aggregates; therefore the five aggregates are called dependent arising. This explains the name "dependent arising" based on its literal meaning. Additionally, the five aggregates, relying on numerous conditions, cease quickly and then arise again through the combination of continuous conditions; hence it is called dependent arising. This explains the name based on the meaning of momentary arising and ceasing. Furthermore, although the numerous conditions have ceased, the five aggregates are not abandoned; they arise again depending on their own continuum; hence it is called dependent arising. This is what is meant by "because this exists, that exists; because this arises, that arises," not arising from other causes. The name "dependent arising" is explained based on this meaning.

Furthermore, because [things] repeatedly cease and then arise again in succession, it is called dependent arising. This explains [the name] based on the meaning of repeated destruction and cessation. Moreover, having realized the nature of conditions in the past, [things] arise in similar succession; hence it is called dependent arising. As the Bhagavān said: "Having realized [this], I rightly arose and proclaimed it." It is precisely due to this name being transmitted successively that it is called dependent arising.

Explanation: Furthermore, it is said that the five aggregates cease repeatedly and arise again repeatedly in succession; this is called dependent arising. This explains the name based on the meaning of the five aggregates being destroyed and ceasing repeatedly. Additionally, in past lives, having realized the nature of the dependent arising of the five aggregates constituting the world, aggregates of the same category arise again in succession; hence it is called dependent arising. Just as the Bhagavān said: "Having realized [this], I rightly arose in the world to proclaim the Dharma of dependent origination." It is precisely because this name "dependent arising" is transmitted successively that it is said to be dependent arising.

Dedication Verse: We dedicate all merits from Dharma propagation and group practice on this online platform to all sentient beings throughout the Dharma realm, and to the people of the world. We pray for world peace, the absence of war; the cessation of conflict and the permanent laying down of arms; the complete subsiding of all disasters! We pray that the people of all nations unite in mutual aid, with minds of kindness toward one another; for favorable weather and national prosperity with people at peace! May all sentient beings deeply believe in cause and effect, with compassionate minds abstaining from killing; widely planting good affinities, widely cultivating wholesome karma; believing in the Buddha and learning the Dharma, increasing their roots of goodness; knowing suffering, abandoning its origin, aspiring for cessation, and cultivating the path; closing the door to the evil destinies and opening the road to Nirvāṇa! We pray that the Buddha Dharma may flourish eternally, the true Dharma abide forever; transforming the burning house of the three realms into the lotus land of Ultimate Bliss!