Exposition on the Twelve Links of Dependent Origination in the Yogācārabhūmi
Section 4 Six Modes of Expounding Dependent Origination
Original text:复次。于彼彼经中。由几种言说道理。说缘起耶。谓略说由六种言说道理。一由顺次第说。二由逆次第说。三由一分支说。四由具分支说。五由黑品说。六由白品说。
Explanation: Furthermore, in the various sūtras, from how many aspects is the principle of dependent origination expounded? Broadly speaking, there are six modes of expounding the dharma of dependent origination. The first is expounding dependent origination in accordance with the sequential order of the twelve links of dependent origination; the second is expounding dependent origination in reverse of the sequential order of the twelve links; the third is beginning the exposition from one link and then gradually extending to the other links; the fourth is expounding dependent origination from the perspective of the complete set of twelve links; the fifth is expounding dependent origination from the perspective of unwholesome dharmas; the sixth is expounding dependent origination from the perspective of wholesome dharmas.
Original text:问。如世尊说。缘起甚深。此甚深义。云何应知。答。由十种相。应知缘起甚深义。谓依无常义。苦义空义。无我义说。
Explanation: Question: As the World-Honored One has said, dependent origination is most profound. How should this profound meaning be known? Answer: From ten characteristics one should know the profound meaning of dependent origination; that is, it is expounded in reliance upon the meanings of impermanence, suffering, emptiness, and non-self of dependent origination.
Explanation: From ten characteristics one can know the profound meaning of the dharma of dependent origination—that is, the ten characteristics expounded in reliance upon the meanings of impermanence, suffering, emptiness, and non-self of the dharma of dependent origination, which reveal the profound meaning of the dharma of dependent origination.
Original text:依无常义者。谓从自种子生。亦待他缘。又从他缘生。亦待自种子。又从自种子。又从他缘生。而种及缘于此生事。无作无用。亦无运转。又复此二因性功能。非不是有。
Explanation: The meaning of relying on impermanence is that the dharma of dependent origination arises from the seeds of its own substance, while also depending on the maturation of other conditions, which together serve as the conditions for the arising of dependent origination. Furthermore, when the dharma of dependent origination arises in dependence on other conditions, it also requires the condition of its own seeds; the two are indispensable to each other and must appear together for the dharma of dependent origination to be produced. Furthermore, the dharma of dependent origination not only relies on its own seeds but also arises in reliance on other conditions; yet the own seeds and the other conditions have no substantial function with respect to the arising of the dharma of dependent origination, nor do they revolve or move along with it; nevertheless, the functional capacities of these two causal factors are not nonexistent—they do have functional capacities, only they cannot directly give birth to the dharma of dependent origination.
For example, eye consciousness is a dharma of dependent origination. The own seed of eye consciousness is the consciousness-seed of eye consciousness. Besides the consciousness-seed, there are eight other conditions for the arising of eye consciousness; material sense-objects are one of these conditions. Only when these conditions gather together can eye consciousness arise; lacking even one condition, eye consciousness cannot arise. But eye consciousness is not produced by these conditions; rather, the eighth consciousness, availing itself of these conditions, gives rise to eye consciousness. That is to say, the function of giving birth to eye consciousness belongs to the eighth consciousness, not to the condition of eye consciousness's own seeds nor to the other eight conditions. The nine conditions have no substantial function in giving birth to eye consciousness; they are merely assisting conditions and adhipati (predominant) conditions.
Original text:又诸有支。虽无始来。其相成就。然刹那刹那。新新相转。又缘起支。虽刹那速灭。然似停住运动相现。依苦义者。谓缘起支。一味苦相。而似三种相现。
Explanation: Again, the twelve links of existence, although their characteristics have been established since beginningless kalpas, are nevertheless arising and ceasing moment by moment; new characteristics revolve forth and cease, and the next new characteristic appears in turn, with their functions continuously operating, sustaining the arising, abiding, alteration, and cessation of the twelve links of existence. Moreover, although these links of dependent origination arise and cease rapidly moment by moment, they display what appears to be a continuous appearance of characteristics of stasis and motion. Relying on the meaning of suffering in the dharma of dependent origination: the dharma of dependent origination is purely a single flavor of the characteristic of suffering, with no other characteristic, yet it appears as if there are three characteristics—suffering, happiness, and neither-suffering-nor-happiness.
Original text:依空义者。谓缘起支。虽离有情。作者受者。然似不离。显现而说。依无我义者。谓缘起支。虽不自在。实无有我相。然似我相显现。依胜义谛。诸法自性。虽不可说。而言诸法。自性可说。
Explanation: According to the meaning of emptiness in the dharma of dependent origination: although the links of dependent origination are apart from the doer and experiencer among sentient beings, they are nevertheless expounded as if a doer and experiencer had not been departed from, appearing to be present. According to the meaning of non-self: although the links of dependent origination are not self-governing and truly have no characteristic of self, they nevertheless appear as if a characteristic of self were manifest. Relying on the ultimate truth (paramārtha-satya), although the self-nature of these dharmas cannot be spoken of, it is nevertheless said that the self-nature of dharmas can be spoken of.
Original text:问。应以几智。知缘起耶。答。二。谓以法住智。及真实智。云何以法住智。谓如佛施设开示。无倒而知。云何以真实智。谓如学见迹。观甚深义。
Explanation: Question: With how many kinds of wisdom should dependent origination be known? Answer: With two kinds—namely, the wisdom of the stability of dharmas (dharma-sthiti-jñāna) and the true wisdom. How is it known with the wisdom of the stability of dharmas? It is as the Buddha has established and expounded: one knows it without inversion, possessing the wisdom that truly and realistically realizes the dharma of causes and conditions. How is it known with the true wisdom? It is like one who, after studying the dharma of the twelve links of dependent origination, has seen the trace of the noble path, realized the contemplation of causes and conditions, attained purity of the dharma eye, and can thereby observe the profound meaning of the dharma of dependent origination.
Original text:问。如世尊言。是诸缘起。非我所作。亦非余作。所以者何。若佛出世。若不出世。安住法性。法住法界。云何法性。云何法住。云何法界。答。是诸缘起。无始时来。理成就性。是名法性。如成就性。以无颠倒。文句安立。是名法住。由此法住。以彼法性为因。是故说彼。名为法界。
Explanation: Question: As the World-Honored One has said, all these dependently originated dharmas were not made by the self of the five aggregates, nor were they made by any other external force. Why is this said? Because whether a Buddha appears in the world or does not appear in the world, dependent origination abides in the dharma-nature and dwells in the dharma-realm; it is an ever-enduring principle. What is dharma-nature? What is dharma-abiding? What is dharma-realm? Answer: Dharma-nature is the nature of the accomplishment of the principle of dependent origination, which all these dependently originated dharmas have possessed since beginningless time; this is called dharma-nature. Like the nature of accomplishment, established through uninverted words and phrases, it is called dharma-abiding (dharma-sthiti). Because of this dharma-abiding, with that dharma-nature as cause, it is therefore called the dharma-realm.
Original text:问。如经言。生若无者。无处无位。生可是有。若一切种生非有者。生缘老死。应不可得。何故此中说。彼自性缘自性耶。答。依自种子。果生说故。谓识乃至受支。是生种子故。义说为生。由此有故。后时即此果支。名有缘生。如是余支。如经所说。随其所应。尽当知。
Explanation: Question: As the sūtra says, if the link of birth did not exist, there would be no place and no station where birth could exist. If birth of all seeds did not exist, then "birth conditioning old age and death" should not be obtainable. Why then is it said here that its self-nature conditions its self-nature? Answer: Birth-place refers to the environments where life is born—the three realms and nine levels of existence. Birth-station refers to the several stages of a life's growth, such as the fetal stage, infant stage, early childhood stage, juvenile stage, youth stage, middle-age stage, old-age stage, death stage, and so on.
Why then does it say here that the self-nature of birth conditions its own self-nature? Answer: It is said that there is birth in reliance on the fruit produced from the seeds of the life's own substance—that is, self-nature conditioning self-nature. The links from consciousness down through feeling are the seeds of birth; for the sake of elucidating this principle, they are called "birth." Because these exist, at a later time these very fruit-links are called "existence conditioning birth." The remaining links are the same as the sūtra says; according to what corresponds, all should be known accordingly.
Original text:问。已说一切支。非更互为缘。何故建立。名色与识。互为缘耶。答。识于现法中。用名色为缘故。名色复于后法中。用识为缘故。所以者何。以于母腹中。有相续时。说互为缘故。由识为缘。于母腹中。诸精血色。名所摄受。和合共成。羯罗蓝性。即此名色为缘。复令彼识。于此得住。
Explanation: Question: All twelve links have now been expounded, and the various links are not all conditions for one another; why then is it established that nāma-rūpa (name-and-form) and consciousness are mutual conditions? Answer: The six consciousnesses, in presently existing dharmas, take nāma-rūpa as condition in order to arise and operate; nāma-rūpa, in dharmas appearing in later lives, takes the karmic seeds created by the present-life six consciousnesses as condition in order to arise and exist. Why is this said? Because when there is continuation within the mother's womb, they are said to be mutual conditions. With consciousness as condition, within the mother's womb the material essence and blood are received and held by "name," and harmoniously combined together they form the nature of the kalala (embryo). With this nāma-rūpa as condition, that consciousness is further enabled to abide therein.
In the reverse dharma of dependent origination, the Ālayavijñāna and nāma-rūpa are also mutual conditions: nāma-rūpa takes the Ālayavijñāna as condition to abide in the mother's womb, and the Ālayavijñāna takes nāma-rūpa as condition to manifest its functional operations in worldly dharmas. If either of the two is lacking, worldly dharmas would not exist.
Original text:问。何故菩萨。观黑品时。唯至识支。其意转还。非至余支耶。答。由此二支。更互为缘故。如识缘名色。如是名色亦缘识。是故观心。至识转还。于余支中。无有如是。转还道理。
Explanation: Question: Why is it that when bodhisattvas engage in contemplative practice (vipaśyanā-caryā) on the gate of defiled transmigration through birth and death, they can only contemplate up to the link of consciousness and cannot contemplate further forward, the mind turning back, unable to continue contemplating the other links? Answer: This is because the link of consciousness (here referring to the Ālayavijñāna) and the link of nāma-rūpa are mutual conditions. Just as the Ālayavijñāna conditions nāma-rūpa so that worldly functions can manifest, so too nāma-rūpa is likewise conditioned by the Ālayavijñāna in order to arise. Therefore, when the contemplative mind revolves to the Ālayavijñāna, it turns back and cannot contemplate further forward, because before the Ālayavijñāna there are no dharmas whatsoever—the Ālayavijñāna is the source of all dharmas. When contemplating the remaining links, there is no such turning back, because before the remaining links there are still dharmas, which are the conditions for their own arising.
Original text:于此一处。显示更互。为缘道理。故名转还。于还灭品中。名色非是。后有识还灭因。由此因缘。复过观察。
Explanation: At this one place—the link of consciousness—the principle that the Ālayavijñāna and nāma-rūpa are mutual conditions is displayed; therefore it is called "turning back," returning to nāma-rūpa and being unable to contemplate further forward to the link of volitional formations, for the Ālayavijñāna is the source of nāma-rūpa and one has reached the end. From this one can see that it is the Ālayavijñāna that gives birth to nāma-rūpa, and nāma-rūpa originates from the Ālayavijñāna. In the section on cessation and extinction of the dharma of dependent origination, nāma-rūpa is not the cause for the cessation of the six consciousnesses of future existence; for this reason, one passes beyond and observes further. The cause for the cessation of the six consciousnesses is the cessation of the manas's volitional formations, and the cause for the cessation of the manas's volitional formations is the cessation of the manas's ignorance.
In the reverse contemplation of the twelve links of dependent origination, when contemplation reaches nāma-rūpa a branching occurs, dividing into two paths of observation: one is to observe the six consciousnesses from nāma-rūpa; the other is to observe from nāma-rūpa to its source, the Ālayavijñāna. First one observes the link of old age and death, discovering that old age and death appear because there is birth. Then observing birth, one discovers that birth appears because there is existence in the three realms. Then observing existence, one discovers that existence appears because of grasping. Then observing grasping, one discovers that grasping appears because of craving. Then observing craving, one discovers that craving appears because of feeling. Then observing feeling, one discovers that feeling appears because of contact. Then observing contact, one discovers that contact appears because of the six sense bases. Then observing the six sense bases, one discovers that the six sense bases appear because there is nāma-rūpa.
At nāma-rūpa the matter becomes crucial: preceding nāma-rūpa are, on the one hand, the six consciousnesses, and on the other, the Ālayavijñāna. The six consciousnesses are the condition for the arising of nāma-rūpa in future lives, because the bodily, verbal, and mental actions of the six consciousnesses store karmic seeds, compelling future lives to emerge to undergo retribution and actualize those karmic seeds. But the actual birth of nāma-rūpa is not produced by the six consciousnesses, because only after the six consciousnesses have ceased can nāma-rūpa take birth and appear in the mother's womb. Therefore, what gives birth to nāma-rūpa is not the six consciousnesses but the Ālayavijñāna. This involves another condition for the appearance of nāma-rūpa—the Ālayavijñāna. When observing the fundamental cause of the appearance of nāma-rūpa, one discovers that it is the Ālayavijñāna that gave birth to nāma-rūpa; observing further forward, contemplation can proceed no further, for before the Ālayavijñāna there are no dharmas at all, no conditions that led to the birth of the Ālayavijñāna. This shows that the Ālayavijñāna is not a dependently originated dharma, not born from any causes and conditions—it is therefore the inherently existing conscious mind, unborn and unceasing.
Original text:问。何因缘故说。缘起支非自作。非他作。非俱作。亦非无因生耶。答。生者非有故。缘无作用故。缘力所生故。
Explanation: Question: For what reason is it said that the links of dependent origination are not self-made, not made by another, not made by both, and also not born without cause? Answer: Because the arising [of these links] is nonexistent—it is an empty dharma that in reality does not exist—and because the conditions that induce the arising of dependent origination have no real function, everything is brought forth by the force of causes and conditions.
Original text:问。于缘起中。何等是苦芽。谁守养苦芽。何等为苦树。答。无明行缘所引识。乃至受是苦芽。受缘所引爱。乃至有是。守养苦芽。生与老死。当知是苦树。
Explanation: Question: Among the links of dependent origination, which link is the sprout of suffering? Which link guards and nurtures the sprout of suffering? Which links are the tree of suffering? Answer: The link of consciousness, induced by the conditions of ignorance and volitional formations, down through nāma-rūpa, the six sense bases, contact, and feeling—these are the sprout of suffering; the craving induced by feeling as condition, together with grasping and existence, guard and nurture the sprout of suffering; and one should know that birth and old age and death are the tree of suffering.
Original text:问。几缘起支当知如炷。答。识乃至受。问。几支如膏。答。无明行。爱取有。问。几支如焰。答。生老死应知。
Explanation: Question: How many links of dependent origination should be known as being like the wick of a lamp? Answer: The links of consciousness, nāma-rūpa, the six sense bases, contact, and feeling are like the lamp wick; when lamp oil is added it burns, and the torment of birth and death appears. Question: How many links are like the lamp oil? Answer: The links of ignorance, volitional formations, craving, grasping, and existence are like the lamp oil; combined with consciousness, nāma-rūpa, the six sense bases, contact, and feeling, they ignite the wick and set alight the great fire of birth and death. Question: How many links are like the flame? Answer: One should know that the links of birth and of old age and death burn like a flame, with measureless anguish.
Original text:问。何因缘故。于缘起黑品教中。说名增益。答。一切有支。纯大苦聚。为后果故。又诸有支。前前为缘。后后所随故。
Explanation: Question: For what reason, in the teaching of the black category of dependent origination—the defiled ignorance teaching—is it said that the dharma of dependent origination has the function of augmenting the mass of suffering? Answer: Because in all the links of existence, the mass of suffering entire and great is the final result, the twelve links of dependent origination are said to be defiled karma, of the black category, capable of augmenting the mass of suffering. Furthermore, because among the twelve links of existence, the preceding links serve as conditions and the succeeding links follow closely after, the mass of suffering entire and great is produced. Therefore the twelve links of existence can augment defilement and black-category karma.
Original text:问。何因缘故。于白品教中。说名损减。答。由一切支。前前永断。后后减故。又是纯大苦聚损减因故。
Explanation: Question: For what reason, in the teaching of the white category—wholesome dharmas—is it said that the dharma of dependent origination has the function of diminishing the mass of suffering? Answer: Because among the twelve links of dependent origination, if the preceding links are forever severed, the succeeding links will be diminished; therefore the links of dependent origination have the function of diminishing the mass of suffering.
Original text:问。几缘起支。名有因法。答。谓前七。问。几缘起支。名有因苦。答。余五。问。几支灭是漏尽所显。答。三。
Explanation: Question: How many links of dependent origination are named "dharmas with cause," capable of inducing the arising of other dharmas? Answer: The first seven links—ignorance, volitional formations, consciousness, nāma-rūpa, the six sense bases, contact, and feeling—are dharmas with cause, capable of inducing the arising of the later links. Question: How many links of dependent origination are named "suffering with cause"? Answer: The last five links—craving, grasping, existence, birth, and old age and death—are the suffering links with cause in the three realms. Question: How many links, when they cease, are what is displayed by the exhaustion of the outflows? Answer: There are three links: existence, birth, and old age and death are what is displayed by the exhaustion of the outflows of ignorance and afflictions. After the outflows are exhausted, one takes nirvāṇa without remainder, and then existence, birth, and old age and death will no longer appear, and the suffering of birth and death transmigrating through the three realms vanishes.
Original text:问。几支灭是缘尽所显。答。即此三是。余支缘故。
Explanation: How many links, when they cease, are what is displayed by the exhaustion of conditions? Answer: The cessation of the three links—existence, birth, and old age and death—is what is displayed by the exhaustion of conditions: when the conditions with the three realms are exhausted, existence in the three realms will no longer appear, birth will not occur, and there will be no old age and death. Apart from these three links, the remaining links are the conditions for the arising and cessation of these three links.
The pratyekabuddha, through cultivating the twelve links of dependent origination, exhausts ignorance and completely severs afflictions; then his conditions with the three-realm world are exhausted, and after nirvāṇa there is no existence, birth, or old age and death in the three realms. Thus the links preceding existence, birth, and old age and death are all the conditions for the cessation of these three links, and of course also the conditions for their arising.
Original text:问。几支灭是受尽所显。答。一。谓由烦恼已断故。所依灭时。此一切受。皆永息灭故。
Explanation: Question: How many links, when they cease, are what is displayed by the exhaustion of feeling? Answer: Only one link—feeling—when it ceases, is the dharma displayed by the exhaustion of feeling. Because the afflictions have already been completely severed, when that on which feeling depends ceases, all these feelings will forever be extinguished.
Original text:问。何因缘故。依止缘起。建立七十七智耶。答。为显有因杂染智故。又复为显。于自相续。自己所作。杂染智故。又复为显。前际诸支。无始时故。又复为显。后际诸支。容有杂染。还灭义故。又复为显。支所不摄。诸有漏慧。遍知义故。于一一支。皆作七智。当知总有。七十七智。
Explanation: Question: For what reason, relying on dependent origination, are seventy-seven wisdoms established? Answer: In order to display the wisdom that existence in the three realms has causes and is defiled; also in order to display the wisdom of the defilement one has oneself created in the continuous operation of one's own five-aggregate body; also in order to display that some of the preceding links among the twelve have no beginning—the link of ignorance existed before beginningless kalpas and was not born later, and therefore has no beginning, being called beginningless ignorance; also in order to display that the later links admit defilement and have the meaning of turning back and ceasing; and also in order to display that all the tainted wisdoms not subsumed by the links have the meaning of omniscient knowing of all dharmas. For each and every link, seven wisdoms are applied; one should know that in total there are seventy-seven wisdoms.
Original text:问。何因缘故。于缘起中。建立四十四智耶。答。为显于一一支。依四圣谛。观察道理。是故总有。四十四智。
Explanation: Question: For what reason, in the dharma of dependent origination, are forty-four wisdoms established? Answer: In order to display the principle of contemplating and cultivating the path in reliance on the Four Noble Truths for each of the eleven links, forty-four contemplative wisdoms are established in total, with each link contemplated through the wisdom of the Four Noble Truths. For example, using wisdom that accords with reality and truth to contemplate the suffering, origin, cessation, and path of volitional formations; contemplating the suffering, origin, cessation, and path of the six consciousnesses; contemplating the suffering, origin, cessation, and path of nāma-rūpa; contemplating the suffering, origin, cessation, and path of the six sense bases; contemplating the suffering, origin, cessation, and path of contact, feeling, craving, grasping, existence, birth, and old age and death—combined together, these are the forty-four contemplative wisdoms.
Original text:复次。若生欲界。依欲界身。引发上地。若眼若耳。由此见闻。下地自地。所有色声。又依此身。起三界意。及不系意。而现在前。若生色无色界。除其下地。一切现前。如在欲界。
Explanation: Furthermore, if one is born in the desire realm, relying on a desire-realm body, one elicits the functions of the faculties of the higher levels, such as the eye and ear; through these higher-realm eye and ear faculties one sees and hears all forms and sounds of the lower levels and one's own level. Moreover, relying on this body, the mind-intent of the three realms arises, as well as the mind-intent unbound by the three realms, and these manifest in the present. If one is born in the form realm or the formless realm, then apart from the lower levels, all realms' states of objects manifest in the present, just as in the desire realm.
