Yogācārabhūmi-śāstra: Explanation of the Twelve Links of Dependent Origination (Part 13)

Question: Why is it not said that the self is the condition for the self? Answer: Because that self, if it does not obtain other conditions, neither increases nor decreases the defilements of the self. Therefore, it is not said. Question: For what reason do meritorious actions and immovable actions arise through the power of correct discrimination, yet it is still said that they use ignorance as a condition? Answer: Because, due to not comprehending the causes of suffering in the conventional sense as a condition, non-meritorious actions arise. Due to not comprehending the causes of suffering in the ultimate sense as a condition, meritorious and immovable actions arise. Therefore, it is also said that they take ignorance as a condition.

Explanation: Question: Why is it not said that the self is the condition for the self? Answer: If there is only the self without any other conditions, the defilements of that self neither increase nor decrease; hence, it is not said that the self is the condition for the self. For example, ignorance, without other conditions, would not increase or decrease by itself. It requires the five aggregates encountering wholesome or unwholesome conditions and being influenced by them for ignorance to increase or decrease.

Question: What is the cause and condition that meritorious actions (actions creating wholesome karma) and immovable actions (pure actions neither creating merit nor demerit) arise through the meritorious power of correctly discerning phenomena, yet it is still said that they all arise with ignorance as the condition? Answer: Because, due to the mind's failure to thoroughly understand that the cause of conventional suffering arises from conditions of greed, hatred, and delusion, non-meritorious actions are performed. Due to not thoroughly comprehending the ultimate teaching that the cause of suffering is the condition of ignorance, meritorious and immovable actions are performed. Therefore, it is said that these three types of actions all arise with ignorance as the condition.

The above passage explains that sentient beings, due to failing to fully understand conventional suffering, perform unwholesome actions that diminish merit. Due to failing to fully comprehend the emptiness principle revealed by the ultimate truth, they perform wholesome actions that increase worldly merit and immovable actions that are neither wholesome nor unwholesome. Sentient beings perform meritorious wholesome actions for the sake of worldly, conditioned enjoyments, not for the sake of the path to liberation. This is ignorance. Sentient beings also perform immovable actions (neither wholesome nor unwholesome), such as the pure meditative absorptions practiced by non-Buddhists, entering single-minded concentration, performing neither good nor evil in the world, neither increasing nor decreasing worldly merit. This is equally due to ignorance—not knowing what liberation is. It is also an attachment to conditioned actions of worldly meditation, which similarly bind one to the suffering of samsara and cannot lead to liberation.

Sages who comprehend the emptiness of ultimate truth have eradicated ignorance; their minds are unconditioned, signless, non-active, and wishless. They do not perform actions to increase merit, diminish merit, or engage in immovable actions for worldly benefit. Even when performing meritorious actions, it is for the sake of the Buddha's path to liberation and the benefit of sentient beings. Therefore, sages do not seek worldly fame, profit, wealth, sensual pleasures, or sleep; they do not create influence for widespread reputation, pursue power or status, compete with sentient beings for benefits, or hope to be revered. They see the emptiness of the world of the five aggregates, their minds utterly free from seeking or grasping. If one acts contrary to this, it indicates that the mind is not empty and has not comprehended the ultimate truth of emptiness.

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