Exposition on the Twelve Links of Dependent Origination in the Tenth Volume of the Yogācārabhūmi-śāstra (Part 9)

Question: How many kinds of conditions does ignorance (无明) have with respect to formations (行)? Answer: With respect to material formations (色行), it serves only as a dominant condition (增上缘). With respect to immaterial formations (无色行), it serves three kinds of conditions: the immediately antecedent condition (等无间缘), the object-condition (所缘缘), and the dominant condition. The number of conditions for the other limbs should be understood accordingly. That is, a material limb (有色支) with respect to another material limb serves only one condition: the dominant condition. A material limb with respect to an immaterial limb (无色支) serves two conditions: the object-condition and the dominant condition. An immaterial limb with respect to a material limb serves only one condition: the dominant condition. An immaterial limb with respect to another immaterial limb serves three conditions: the immediately antecedent condition, the object-condition, and the dominant condition.

Explanation: Question: How many kinds of conditions does the limb "ignorance conditions formations" have? Answer: Ignorance conditioning (引生) all material formations (body formations and speech formations) has only one condition: the dominant condition. Ignorance conditioning immaterial formations (mental formations) has three conditions: the immediately antecedent condition, the object-condition, and the dominant condition. The conditions for the other limbs should be known as follows: A material limb conditioning (引生) a material limb has only one dominant condition. A material limb conditioning an immaterial limb has two conditions: the object-condition and the dominant condition. If an immaterial limb conditions a material limb, it has only the dominant condition. An immaterial limb conditioning another immaterial limb has three conditions: the immediately antecedent condition, the object-condition, and the dominant condition.

Material limbs pertain to body and speech; they are the formations of body and speech. Immaterial limbs pertain to consciousness and mind; they are the formations of consciousness and mind. A material limb can condition both material and immaterial limbs. An immaterial limb can also condition both material and immaterial limbs. Material and immaterial limbs can mutually condition and support each other.

Only between immaterial limbs and immaterial limbs are there three kinds of conditions, because they all belong to the category of consciousness and mental factors (心所法), being of the same kind, they can mutually condition and mutually enhance each other. Between material limbs and material limbs, there is only the dominant condition; one material phenomenon promotes the arising of another material phenomenon. However, a material limb conditioning an immaterial limb has two conditions: the object-condition and the dominant condition. This is because the material phenomenon is the object-aspect (相分) of the immaterial phenomenon, hence it is the object-condition. Furthermore, the material phenomenon can promote the arising of the immaterial phenomenon, hence it is the dominant condition. Conversely, an immaterial phenomenon towards a material phenomenon can only be the dominant condition.

The meaning of the immediately antecedent condition (等无间缘) is: a condition that is equal in kind and uninterrupted. Consciousness and consciousness are equal; consciousness and mental factors are equal and are of the same type of consciousness. For example, between one moment of mental consciousness and the next mental consciousness is an immediately antecedent condition; between one moment of mind-base (意根) and the next mind-base is an immediately antecedent condition; between one moment of eye-consciousness and the next eye-consciousness is an immediately antecedent condition, and so on. Additionally, a mental factor and its corresponding consciousness are immediately antecedent conditions, or conversely, consciousness and its corresponding mental factors are immediately antecedent conditions.

However, not all mental factors are immediately antecedent conditions with their corresponding consciousness, because mental factors do not exist constantly and everywhere, accompanying consciousness at all times. Only mental factors that constantly and everywhere accompany consciousness are immediately antecedent conditions with that consciousness, such as ignorance (无明), contact (触), and attention (作意). The immediately antecedent condition is also not perpetual; it is an immediately antecedent condition for a specific period within a stage. When ignorance ceases, when consciousness no longer experiences feeling and perception, mental factors are no longer immediately antecedent conditions of that consciousness. Ignorance is a dhamma conditioned by consciousness, a dhamma possessed by consciousness, corresponding to consciousness. Since beginningless kalpas, it has always accompanied the functioning of consciousness without separation. Therefore, ignorance is an immediately antecedent condition of consciousness, as well as an object-condition and a dominant condition of consciousness.

The meaning of the object-condition (所缘缘) is: all dhammas are the object-aspect (相分) conditioned by consciousness; this object-aspect is also a kind of condition, namely the object-condition of consciousness. The object-condition is also called the object-field (所缘境), divided into the direct object-condition (亲所缘缘) and the distant object-condition (疏所缘缘). The direct object-condition is the dhamma directly apprehended by consciousness; it is the directly corresponding dhamma, inseparable from the dhamma. The distant object-condition is the dhamma indirectly apprehended by consciousness; it is separate from consciousness, not a dhamma that can be directly apprehended. For example, person A's material body and consciousness are the distant object-condition for person B's consciousness. Person B's consciousness can exist separately from person A's five aggregates; whether A exists or not does not affect the functioning of B's consciousness. Another example: the essential reality (本质境) manifested by the eighth consciousness is the distant object-condition for consciousness. Consciousness cannot directly apprehend the essential reality; it can only apprehend the direct perception (性境), the perception with substance (带质境), and the perception without substance (独影境) transformed from the essential reality. Consciousness also cannot directly apprehend seeds (种子), so seeds are also distant object-conditions for consciousness. Apart from these, all are direct object-conditions for consciousness.

The meaning of the dominant condition (增上缘) is: this dhamma can serve as the basis and supporting condition for the arising of another dhamma. It plays an assisting, supporting, and facilitating role in the production of the other dhamma, rather than a direct and primary role; it is not the main factor in the arising of the dhamma.

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