Abhidharmakośa Śāstra, Volume IX

(5) Original Text: If the limbs of dependent origination were only twelve, without mentioning the fruit of aging-and-death, then birth-and-death should have an end; without mentioning the cause of ignorance, birth-and-death should have a beginning. Or else, other limbs of dependent origination should be established; beyond these, there would be yet others, resulting in the fault of infinite regress. They should not be established further, thus avoiding the previous fault. Herein, the Bhagavān has already revealed this through the principle. How has it been revealed? The verse states: From afflictions arise afflictions and karmas; from karmas arise phenomena; from phenomena, afflictions arise again. The principle of the limbs of existence is solely this.

Explanation: If the limbs of dependent origination consisted only of twelve limbs, and the fruit of aging-and-death were not mentioned, then birth-and-death should have a point of cessation. If the cause of ignorance were not mentioned, birth-and-death should have a point of origin. Alternatively, other limbs of dependent origination should be established; beyond these, there would be yet others, leading to the fault of infinite regress. Therefore, no further limbs should be established, thus avoiding the previous fault. This principle was already revealed by the Bhagavān through the meaning. How was it revealed? A verse states: From delusion and confusion arise the karmic actions of afflictive obscurations; from afflictive karmic actions arise phenomena; when engaging with phenomena, afflictive obscurations arise again. The principle of the limbs of existence is precisely this.

Original Text: The treatise states: "From afflictions arise afflictions" means that craving gives rise to grasping. "From afflictions arise karmas" means that grasping gives rise to existence, and ignorance gives rise to formations. "From karmas arise phenomena" means that formations give rise to consciousness, and existence gives rise to birth. "From phenomena arise phenomena" means that from the consciousness limb arises name-and-form, up to contact giving rise to the feeling limb, and from the birth limb arises aging-and-death. "From phenomena arise afflictions" means that feeling gives rise to craving. By establishing the limbs of existence, the principle is solely this. It has already revealed aging-and-death as the cause of phenomena-afflictions, and revealed ignorance as the fruit of phenomena-afflictions. Since ignorance and aging-and-death are of the nature of phenomena-afflictions, what need is there to establish other limbs of dependent origination? Therefore, the sūtra states: "Thus is the assemblage of the great mass of suffering." If it were not so, what use would these words have?

Explanation: The treatise states: "From afflictions arise afflictions" refers to the process where craving gives rise to grasping. "From afflictions arise karmas" refers to grasping giving rise to existence and ignorance giving rise to formations. "From karmas arise phenomena" refers to formations giving rise to consciousness and existence giving rise to birth. "From phenomena arise phenomena" refers to the process where the consciousness limb gives rise to name-and-form, contact gives rise to feeling, and the birth limb gives rise to aging-and-death. "From phenomena arise afflictions" refers to feeling giving rise to craving. By establishing the limbs of existence, the principle is solely this. It has already revealed aging-and-death as the cause of phenomena-afflictions and ignorance as the fruit of phenomena-afflictions. Since ignorance and aging-and-death are inherently phenomena-afflictions, what need is there to establish other limbs of dependent origination? Therefore, the sūtra states: "Thus is the assemblage of the great mass of suffering." If it were not so, what purpose would these words serve?