Elucidating the Characteristics of the Truth of Origin through the Four Aspects

The Thirty-Fourth Volume of the Yogācārabhūmi-śāstra

By cultivating the sixteen aspects of the Four Noble Truths, one can comprehend the characteristics of the Four Noble Truths. The characteristic of the truth of suffering is comprehended through the four aspects of impermanence, suffering, emptiness, and non-self. The characteristic of the truth of arising is comprehended through the four aspects of cause, accumulation, arising, and condition. The characteristic of the truth of cessation is comprehended through the four aspects of cessation, calmness, excellence, and liberation. The characteristic of the truth of the path is comprehended through the four aspects of the path, correctness, practice, and emergence. Among these, the ten aspects for observing the truth of suffering to penetrate the four aspects of the truth of suffering have already been explained. Below, it will be explained how to cultivate the four aspects of the truth of arising to comprehend its characteristic.

Original Text: Furthermore, having correctly comprehended the characteristic of the truth of suffering through the four aspects, one next observes this truth of suffering: What is its cause? What is its accumulation? What is its arising? What is its condition? By severing those, suffering too will accordingly cease. Thus, one uses the four aspects of the truth of arising to comprehend the characteristic of the truth of arising. That is, knowing that craving is able to induce suffering, it is called the cause. Having induced suffering, it further gathers and causes it to be born, hence it is called accumulation. Having given birth to suffering, it causes that suffering to manifest, hence it is called arising. Furthermore, it is able to contain the seeds of future suffering, successively inducing the arising of all suffering. Therefore, it is called the condition.

Explanation: Having correctly and unmistakably comprehended the characteristic of the truth of suffering through the four aspects of suffering, emptiness, impermanence, and non-self, one again observes: What is the cause of the appearance of this truth of suffering? How is it accumulated? How does it arise? Upon what condition does it appear? Only by severing these four aspects will suffering accordingly cease. Therefore, one must observe the four aspects of the truth of arising to sever the characteristic of the truth of arising.

The cause of the truth of arising is craving (tṛṣṇā). Because there is craving, grasping (upādāna) arises. Whether grasping is attained or not, there is the characteristic of suffering. When future existence (bhava) is produced, the characteristic of birth (jāti) appears, and the characteristic of suffering manifests. Only by severing the root cause of suffering, which is craving, can suffering be eliminated. The cause of craving is feeling (vedanā), and the cause of feeling is contact (sparśa). While contact and feeling may occur, if there is no craving during contact and feeling, no mental inclination towards the contacted or felt, then future suffering will not arise, and the truth of arising ceases. Since present craving is the cause that induces suffering, the accumulation of craving causes suffering to be born; the accumulation of craving is the accumulation of suffering. After suffering is born, the feeling of suffering manifests; this is called the arising of suffering. Because craving is able to contain the seeds of future suffering, what craving gathers are the seeds of suffering, capable of producing future suffering. Craving, grasping, existence, birth, and aging successively induce the arising of all suffering. Therefore, craving is the condition for suffering.

The truth of arising belongs to one link within the twelvefold chain of dependent origination (pratītyasamutpāda). The path to liberation, the methods of the Śrāvaka and the Pratyekabuddha, mutually encompass each other and share common ground. There is no independent Pratyekabuddha Dharma, nor an independent Śrāvaka Dharma; it is merely that the two methods involve differences in the depth of their levels, yet the liberation is not distinct.

Original Text: Furthermore, there is a distinction. That is, knowing that craving is the cause for grasping. Furthermore, it is able to accumulate, precisely taking grasping as the cause for existence. Furthermore, it is able to give rise to existence as the foremost, leading to future birth. Furthermore, it is able to induce, with birth as the condition, the dharmas of suffering such as aging, sickness, and death. According to what is appropriate, one should know these are respectively called the four aspects: cause, accumulation, arising, and condition.

Explanation: There are distinctions among the four aspects, with different sequences. Knowing craving is the cause for grasping, craving further continues to accumulate; grasping then becomes the cause for future existence (bhava), thereby being able to give rise to future existence. With existence as the condition, the future five aggregates (skandhas) are born, further inducing the great mass of suffering such as aging and death, with birth as the condition. According to the sequence of the four aspects, they are respectively termed: cause, accumulation, arising, and condition.

Original Text: Furthermore, there is a distinction. That is, correctly knowing that the latent tendencies of afflictions (anuśaya), which are dependent upon and belong to the latent tendency of craving (tṛṣṇānuśaya), etc., are the cause for future births in the next life. Furthermore, correctly knowing the manifest activities (paryavasthāna) born from them, according to what is appropriate, are the accumulation, arising, and condition. That is, the craving for future existence (bhavatṛṣṇā) is able to draw in [future existence], hence it is the accumulation. This craving for future existence further is able to arouse the craving accompanied by delight and greed (rati-rāga-sahagata-tṛṣṇā). This craving accompanied by delight and greed further serves as the condition for various kinds of specific delight and affection (pratipratīṣṭhā-sneha). Thus, relying on the latent tendency of craving, etc., and the three kinds of manifest activities, one is able to produce future existence and arouse the distinctions of various cravings. Therefore, they are called the four aspects: cause, accumulation, arising, and condition. Thus, the practitioner comprehends the characteristic of the truth of arising through the four aspects.

Explanation: There is another distinction in the four aspects. Correctly and truly knowing that the latent tendencies of afflictions (kleśānuśaya) are dependent upon and belong to the latent tendency of craving (tṛṣṇānuśaya); relying on the latent tendency of craving, the latent tendencies of afflictions exist. Without craving, there are no afflictions; craving is also the cause of afflictions. Severing craving severs the afflictions. The latent tendency of craving is the cause for the birth of future existence (bhava). Correctly knowing the manifest activities of afflictions (kleśa-paryavasthāna) born from the latent tendency of craving, each corresponding respectively to the aspects of accumulation, arising, and condition. The manifest activities of afflictions are able to accumulate the seeds of suffering and make suffering manifest; they are the condition for producing the feeling of suffering.

Because the latent tendencies of afflictions are able to draw in the craving for future existence (bhavatṛṣṇā), they are able to accumulate the craving for future existence. They further are able to arouse the craving accompanied by delight and greed (rati-rāga-sahagata-tṛṣṇā). This craving accompanied by delight and greed further becomes the condition for various kinds of delight and affection (sneha). Thus, relying on the latent tendency of craving, etc., and the three kinds of manifest activities (affliction, delight, and greed), future existence is inevitably born, suffering arises, and thus the practitioner comprehends the characteristic of the truth of arising through the four aspects.

Dedication Verse: We dedicate all the merit from the Dharma propagation and group practice on our online platform to all beings throughout the Dharma realm, and to the people of the world. We pray for world peace, that wars may cease; may the flames of conflict be extinguished, and weapons forever laid down; may all disasters completely subside! We pray that the people of all nations unite in mutual aid, with minds of kindness towards one another; may the winds and rains be favorable, and the nations prosperous and the people at peace! May all beings deeply believe in cause and effect, have compassionate minds free from killing; may they widely form good affinities and cultivate wholesome karma; believe in the Buddha, learn the Buddha-Dharma, and increase their roots of goodness; recognize suffering, sever its arising, aspire to cessation, and cultivate the path; close the door to the evil destinies and open the path to Nirvāṇa! May Buddhism flourish forever, and the true Dharma abide eternally; may the burning house of the three realms be transformed into the lotus land of Ultimate Bliss!