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

Original text:问。何故不说自体。为自体缘耶。答。由彼自体。若不得余缘。于自体杂染。不能增长。亦不损减。是故不说。问。何因缘故。福行不动行。由正简择功力而起。仍说用无明为缘耶。答。由不了达。世俗苦因为缘。起非福行。由不了达。胜义苦因为缘。生福及不动行。是故亦说。彼以无明为缘。

Explanation: Question: Why is it not said that self-identity serves as the condition for self-identity? Answer: If there were only self-identity, without any other conditions, the defilement of that self-identity would neither increase nor decrease; therefore it is not said that self-identity is the condition for self-identity. For example, with ignorance, if there are no other conditions, ignorance itself will not increase or decrease. It is only when the five aggregates encounter wholesome and unwholesome conditions and are thus influenced that ignorance can be increased or decreased.

Question: What causes and conditions are there such that the formations of meritorious karma and the pure immovable formations that neither create meritorious nor non-meritorious karma—arising through the power of merit from correct discernment of dharmas—are nevertheless said to arise with ignorance as their condition? Answer: Because, due to the mind's failure to thoroughly understand that the cause of worldly suffering is the condition of greed, hatred, and delusion, non-meritorious formations of karma were created; and because of failure to thoroughly understand that the cause of suffering spoken of in ultimate truth is the condition of ignorance, meritorious formations and immovable formations were created. Therefore it is said that all three kinds of formations arise with ignorance as their condition.

The passage above says that sentient beings, because they cannot fully understand worldly suffering, create unwholesome karmic actions that diminish merit; and because they cannot fully understand the principle of emptiness revealed by ultimate truth, they create wholesome actions that increase worldly merit, as well as pure immovable formations that are neither wholesome nor unwholesome. Sentient beings' wholesome actions of cultivating merit are for worldly conditioned enjoyment, not for the pure transcendent path of the Buddha's Way—this is ignorance. Sentient beings also, because they cannot comprehend the meaning of emptiness revealed by ultimate truth, cultivate immovable formations that are neither wholesome nor unwholesome, such as the pure meditative concentration cultivated by non-Buddhists: single-mindedly entering samādhi, in the world neither doing good nor doing evil, with worldly merit neither increasing nor decreasing. This likewise stems from the ignorance of not knowing what liberation is; it is also attachment to the conditioned karmic actions of worldly meditative concentration, which is likewise the suffering karma that binds one to birth and death, and cannot bring liberation.

For noble ones who have thoroughly comprehended ultimate emptiness, ignorance has been destroyed, and the mind abides in nonaction—without signs, without fabrication, without wishes. They do not create formations that increase merit, diminish merit, or immovable karma for worldly benefit. Even when they create meritorious formations, it is for the transcendent Buddha Way and for the benefit of sentient beings. Therefore noble ones do not pursue worldly fame, gain, and offerings, nor wealth, sex, fame, food, and sleep; they do not create momentum for the sake of a great reputation; they do not pursue power and status; they do not compete with sentient beings for benefits; they do not hope to be revered. They see the five-aggregate world as empty, and their minds are utterly without seeking and without attainment. If one is the opposite of this, it shows that the mind is not empty and that ultimate emptiness has not been comprehended.