Abhidharma Kośa Śāstra, Volume IX

(3) Original text: Moreover, the conditioned arising is explained with four distinctions: 1) momentary; 2) sequential binding; 3) stage-specific; 4) remote continuity. What is momentary? It refers to within a single moment. Killing motivated by greed comprises all twelve links. Delusion is ignorance. Volition is formations. The discrimination of sense objects is consciousness. Consciousness accompanied by the three aggregates [of feeling, perception, and formations] is collectively called name-and-form. The basis where name-and-form resides is called the six sense bases. The six sense bases encountering [objects] result in contact. The reception of contact is feeling. Greed is craving. The defilements associated with this are called clinging. The bodily and verbal actions thus produced are called becoming. The arising of such dharmas is called birth. Their ripening and change is called aging. Their cessation and destruction is called death. Furthermore, some say that momentary and sequential binding, as stated in the Prakaraṇapāda, pervade all twelve links as conditioned factors. All five aggregates pertain to the stage-specific category. This very [process], extending far back, continuously without beginning, is called remote continuity.

Explanation: All conditioned arising dharmas are said to have four distinctions based on their variations: 1) momentary; 2) sequential binding; 3) stage-specific; 4) remote continuity. What is momentary? Momentary means within the time of a single moment, killing occurs due to greed, and this action comprises all twelve links of existence. Delusion is ignorance. Volition is formations. Discrimination regarding the objects of the senses is called consciousness. Consciousness accompanied by the three aggregates (feeling, perception, formations) is collectively called name-and-form. The basis where name-and-form resides is the physical sense faculties, said to be the six sense bases. The six sense bases encountering [objects] result in contact. The reception of contact is called feeling. Greed arising upon feeling is called craving. The defiling entanglements corresponding to this greed and craving are called clinging. The bodily and verbal actions subsequently produced are called becoming. Thus, the arising of all such dharmas is called birth. The ripening and change of what is born is called aging. Its cessation and destruction is called death. There is another explanation: momentary and sequential binding, as in the Prakaraṇapāda, both universally pervade the twelve links as conditioned factors. All five aggregates are subsumed under the stage-specific category. This very [process], extending remotely from the beginningless past, continuously up to the present, is called remote continuity.

Original text: Regarding what the Bhagavān intended to explain here. The verse states: Tradition permits explanation according to stages; the names of the links are established based on the predominant [factor]. The treatise states: Tradition affirms that the Bhagavān explained the conditioned arising solely according to stages, positing twelve links. If each link contains all five aggregates, why are only the names such as ignorance established? It is because in each stage, ignorance, etc., are predominant. Therefore, the names ignorance, etc., are established based on the predominant [factor]. That is, in a stage where ignorance is most predominant, the five aggregates of that stage are collectively called ignorance. Similarly, in a stage where aging-and-death is most predominant, the five aggregates of that stage are collectively called aging-and-death. Thus, although the substance is collective, there is no fault in the distinct names.

Explanation: How did the Bhagavān regard this view? A verse says: Tradition permits classification according to different stages; the names of the twelve links are established based on the supreme ultimate meaning. According to the treatise, tradition affirms that the Bhagavān permitted explaining the conditioned arising only according to stages, positing twelve links. If each link possesses all five aggregates, what is the reason for establishing only the twelve names like ignorance? This is because among all stages, ignorance is the most predominant. The names like ignorance are established based on the most predominant factor. If in certain stages ignorance is most predominant, the five aggregates within this stage are all called ignorance. Similarly, in later stages where aging-and-death is most predominant, the five aggregates within the aging-and-death stage are collectively called aging-and-death. Therefore, it is stated that although the substance of the twelve links is explained collectively, there is no fault in having distinct names.

Original text: Why do the sūtras state that these twelve links differ from what is said in the Prakaraṇapāda? As that treatise states: What is conditioned arising? It is all conditioned factors... and so on extensively. The sūtra statements have specific intentions. The Abhidharma explains according to the characteristics of dharmas. Thus explained, the stage-specific, momentary, remote continuity, and sequential binding pertain only to sentient beings. Sentient and non-sentient, etc., constitute the distinction. Why do the sūtras speak only of sentient beings? The verse states: For the past, future, and present intervals, to dispel others' delusion. The treatise states: In order to dispel others' delusion regarding the three intervals. The distinctions of the three intervals exist only for sentient beings.

Explanation: Why is it said in the sūtras that these twelve links differ from what is stated in the Prakaraṇapāda? As stated in the Prakaraṇapāda: What is conditioned arising? Conditioned arising is all conditioned factors... and so on extensively. The statements in the sūtras have specific intentions. The Abhidharma, based on the characteristics of dharmas, explains that the causes for the arising of all dharmas have distinctions, hence the intention of the dharma differs. Thus explained, the stage-specific, momentary, remote continuity, and sequential binding of conditioned arising exist only for sentient beings. Sentient and non-sentient are called the distinguishing characteristics. Why do the sūtras speak only of sentient beings and not non-sentient? A verse says: For the past, future, and present intervals, in order to dispel others' deluded confusion and inversion, therefore only sentient beings are discussed; non-sentient things lack a deluded mind, hence they are not discussed. The treatise states: Only within the three intervals of past, future, and present can others' deluded confusion be dispelled; these distinctions of the three intervals exist only for sentient beings, not for non-sentient things.