Exposition on the Twelve Links of Dependent Origination in the Yogācārabhūmi-śāstra (Part VI)

Original Text: If, regarding the sensations born from contact with ignorance, all craving arising in the corresponding mind is severed from bondage within that very mind, then craving is permanently extinguished. In the present life, one attains liberation of mind. If ignorance is not permanently eradicated, then conditioned formations (sankharas), culminating in those based on consciousness (vijnana) and sensation (vedana), would arise in the future. Because ignorance is extinguished, they no longer arise, and one attains the unborn state (anutpattika-dharma-ksanti).

Explanation: If, concerning the sensations born after contact with ignorance, all craving arising in the mind associated with those sensations is liberated from bondage within that associated mind, craving will be permanently extinguished. In the present life, one attains liberation of mind. If ignorance is not permanently eradicated, then conditioned formations (sankharas), ending with sensation based on consciousness, and including contact, the six sense bases, name-and-form, etc., should be reborn in the future. Because ignorance is extinguished, these conditioned formations no longer arise, and one attains the unborn state.

Original Text: Therefore it is said: With the cessation of ignorance comes the cessation of formations. Sequentially, up to: With the cessation of karmically matured contact comes the cessation of karmically matured sensation. In the present life, because ignorance ceases, contact born of ignorance ceases. Because contact born of ignorance ceases, the sensation born of contact with ignorance ceases. Because the sensation born of contact with ignorance ceases, craving ceases. With the cessation of craving, as previously described, the unborn state is attained. Therefore it is said: With craving, grasping, etc., culminating in affliction, permanently ceasing, all conditioned formations cease permanently.

Explanation: Therefore, it is said: With the cessation of ignorance comes the cessation of formations; with the cessation of formations comes the cessation of consciousness; with the cessation of consciousness comes the cessation of karmically matured name-and-form; with the cessation of karmically matured name-and-form comes the cessation of karmically matured six sense bases; with the cessation of karmically matured six sense bases comes the cessation of karmically matured contact; with the cessation of karmically matured contact comes the cessation of karmically matured sensation. In the present life, because ignorance ceases, contact born of ignorance ceases; because contact born of ignorance ceases, the sensation born from contact with ignorance ceases; because the sensation born from contact with ignorance ceases, craving ceases; with the cessation of craving, as described before, the unborn state is attained. Therefore, it is said that with the cessation of grasping, etc., the afflictions culminating in [the end of samsaric existence], when one no longer grasps at dharmas, all conditioned formations of the five aggregates cease permanently.

Original Text: Thus, in the present life, conditioned formations cease to operate. Because they cease to operate, in the present life, within the realm where residue still remains, one attains Nirvana in the present life (sopadhiśeṣa-nirvāṇa). At that time, only the pure consciousness conditioning name-and-form and name-and-form conditioning consciousness remain. As long as the consciousness-body exists, it constantly experiences liberated sensations, not bound sensations. This consciousness-body persists continuously until the exhaustion of the lifespan propelled by prior karma.

Explanation: After all conditioned formations cease, in the present life, conditioned formations cease to operate. Because they cease to operate, in the present life, within the world where the residue of suffering still remains as a basis, one attains Nirvana in the present life, which is Nirvana with residue (sopadhiśeṣa-nirvāṇa). At that time, this person has only the pure Alaya-vijnana (store consciousness) conditioning name-and-form, and name-and-form conditioning the pure Alaya-vijnana. As long as the six consciousness-bodies exist, they eternally experience sensations liberated from bondage, not the sensations of bound phenomena. This six-consciousness-body also has a lifespan induced by past karma, abiding continuously for a long time without perishing.

Original Text: When the lifespan is exhausted, the body sustained by consciousness is relinquished. After this life-faculty, all subsequent life-faculties are permanently extinguished without residue, never to ripen again. Furthermore, because this consciousness and all sensations cease spontaneously, and because the remaining causes and conditions have already ceased beforehand, they do not continue further but are permanently extinguished without residue. This is called the Nirvana Realm without Residue (anupadhiśeṣa-nirvāṇa-dhātu), the ultimately tranquil state. It is also called the state where those seeking Nirvana, having established the pure spiritual life in the Blessed One's dispensation, attain final Nirvana.

Explanation: When the lifespan is exhausted, the physical body sustained by the six consciousnesses is relinquished. After this physical body, all subsequent physical bodies in future existences are permanently extinguished and will never appear again, nor will they regrow. Because this six-consciousness and all sensations cease spontaneously as their causes and conditions cease, and because the remaining causes and conditions—craving, grasping, becoming, etc.—have already ceased beforehand, they do not continue to arise but are permanently extinguished without any residue. This is called the Nirvana Realm without Residue (anupadhiśeṣa-nirvāṇa-dhātu), the ultimately tranquil abode. It is also called the state where the noble ones seeking Nirvana, having established the pure spiritual life (Brahmacarya) within the Buddha's teaching, attain final Nirvana.

Original Text: Thus, it has been stated how dependent arising is established by three aspects: Arising from the past into the present, arising from the present into the future. Also, within the present, either cyclic existence (samsara) or purification. This is the nature of dependent arising.

Explanation: The above has fully explained what is meant by the nature of dependent arising established by three aspects: That is, due to causes and conditions from the past life, the present five-aggregate body arises; due to causes and conditions in the present life, the future five-aggregate body arises. Also, within the present life, one either continues in cyclic existence or turns towards ultimate purification. This is the nature of dependent arising.

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