Yogācārabhūmi-śāstra, Volume 10: Commentary on the Twelve Links of Dependent Origination (8)

Original text:问。何因缘故。逆次第中。老死为先。说诸缘起。答。依止宣说。谛道理故。以生及老死。能显苦谛。如世尊言。新名色灭。为上首法。

Explanation: Question: For what reason, in the reverse sequence, is aging-and-death placed first when expounding the various links of dependent origination? Answer: This is because it rests upon the principle of the truths as proclaimed by the World-Honored One, for birth and aging-and-death can reveal the truth of suffering. As the World-Honored One said, the cessation of the new nāma-rūpa is the foremost dharma. When the new nāma-rūpa ceases and does not arise, the problem of aging-and-death is resolved; without aging-and-death there is liberation and nirvāṇa.

Original text:问。何故不言。诸无明灭为上首耶。答。依心解脱者。而施设故。由彼于现法中。种子苦及当来苦果。不生而灭。故说名色为先。受为最后。得究竟灭。又于现法中。受诸受时。爱及随眠。永拔不起。说名为灭。由彼灭故。以彼为先。余支亦灭。如是等类。宣说缘起。次第应知。

Explanation: Question: Why is it not said that the cessation of all ignorance is the foremost dharma? Answer: Taking the cessation of the new nāma-rūpa of future lives as the first dharma is established in accordance with those who have attained liberation of mind; when the mind is liberated, aging-and-death ceases. Because, within the dharmas of the present life, the suffering in the seeds and the future suffering as fruit—these fruits of suffering cease without being born—it is said that nāma-rūpa comes first and feeling comes last, so that cessation can be ultimate. Furthermore, in the dharmas of the present life, when experiencing the various feelings, craving and its underlying latent tendencies are uprooted forever and do not arise again; this is called cessation. Because of the cessation of that, with it coming first, the remaining links also cease. One should know that the sequence of expounding dependent origination is of such kinds as these.

Original text:问。何故缘起。说为缘起。答。由烦恼系缚。往诸趣中。数数生起。故名缘起。此依字释名。复次依托众缘。速谢灭已。续和合生。故名缘起。此依刹那义释。复次众缘过去。而不舍离。依自相续。而得生起。故名缘起。如说此有故彼有。此生故彼生非余。依此义故。释名应知。

Explanation: Question: Why is dependent origination (pratītyasamutpāda) spoken of as dependent origination? Answer: Because, bound by afflictions, one is reborn into the various destinies, arising again and again with the five-aggregate body; therefore the five-aggregate body is called dependent origination. This explains the name according to the literal meaning of the words. Furthermore, the five-aggregate body relies on numerous conditions; after swiftly passing away and ceasing, it is born again through the continuing conjunction of conditions; therefore it is called dependent origination. This explains the name according to the meaning of momentary arising and ceasing. Furthermore, although the numerous conditions have passed away, the five-aggregate body does not relinquish them; relying on its own continuity, it arises again; therefore it is called dependent origination. This is what is said: "This being, that exists; from the arising of this, that arises"—and not from anything else. The name should be understood as explained according to this meaning.

Original text:复次。数数谢灭。复相续起。故名缘起。此依数坏数灭义释。复次。于过去世觉缘性已。等相续起。故名缘起。如世尊言。我已觉悟。正起宣说。即由此名。展转传说。故名缘起。

Explanation: Furthermore, the five-aggregate body passes away and ceases countless times, and then arises again and again in continuity; this is called dependent origination. This explains the name according to the meaning of repeated destruction and repeated cessation. Furthermore, in past lives, having awakened to the nature of dependent origination of the five-aggregate world, five-aggregate bodies of the same kind as in past lives arose in continuity; therefore it is called dependent origination. As the World-Honored One said: "I have already awakened, and have forthrightly emerged into the world to proclaim the dharma of dependent origination." It is precisely because of this name of dependent origination, transmitted from one to another, that it is spoken of as dependent origination.