Explanation of the Twelve Links of Dependent Origination in the Yogācārabhūmi-śāstra (18)

Original text: 问。由随眠未断。顺彼诸法。取皆得生。何故此中。但说爱为取缘。答。由希望生故。于追求时。能发随眠。及能引彼。随顺法故。

Explanation: Question: Because the latent afflictions (anuśaya) have not been eradicated, one complies with those latent afflictions, and thus grasping with respect to all dharmas arises. But why does this passage say only that craving is the condition for grasping? Answer: Because hope arises from it—when pursuing the objects of craving, one can give rise to the latent afflictions within the mind, and can also lead one's own mind to comply with those latent afflictions. Therefore the condition for the arising of grasping is craving, not the latent afflictions.

The meaning of "latent afflictions" (anuśaya) is that when the afflictions have not been eradicated, they continuously remain hidden as seeds within the Ālayavijñāna, or lie dormant within the Ālayavijñāna, and when the conditions ripen, the afflictions will manifest. However, the afflictions also follow the manas and accompany the manas; when the conditions ripen, the manas will comply with the afflictions and manifest them, and karmic actions will then appear accordingly. Craving is also one kind of affliction; it is because of craving that the mental action of grasping and clinging arises, whereas the affliction of anger is a turning away—it is neither complying nor grasping. That is why it is said that craving conditions grasping, and not that the afflictions condition grasping.

Original text: 问。前已说无明为缘。发起业有。何故今者。说取缘有。答。由取力故。即令彼业。于彼彼生处。能引识名色等果。问。生亦以精血等为缘。何故此中。唯说有缘生耶。答。由有有故。定有余缘无阙。又有胜故。唯说彼为缘。

Explanation: Question: It was previously stated that with ignorance as the condition, the threefold existence of karmic fruition is initiated. Why is it now said that the threefold existence is born from the condition of grasping? Answer: Because of the force of the condition of grasping, the karmic fruits that have been created are made to arise in the various realms and levels, and afterward can bring forth the six consciousnesses, nāma-rūpa, and other karmic fruits. Therefore it is said that grasping conditions existence.

Question: A living being is also born with the father's semen and mother's blood as conditions, so why does this passage say only that the threefold existence is the condition that produces the living being? Answer: Because the threefold existence exists, the other conditions for the birth of a living being are certainly fulfilled without deficiency; therefore it is said that existence conditions birth. Moreover, because the threefold existence is the most supreme among all the conditions, it alone is said to be the condition for birth.

Original text: 问。亦由远行。不避不平等。他所逼迫为缘。老死可得。何故此中。但说生缘老死耶。答。虽由彼诸缘。必以生为根本故。纵阙彼缘。但生为缘。定有老死故。

Explanation: Question: Aging and death also occur because, during the long course of a living being's existence, before the lifespan has come to its end, one fails to avoid sudden external conditions and, being coerced by such external conditions, the lifespan is forced to terminate. Why does this passage say only that birth is the cause of the phenomenon of aging and death? Answer: Although many conditions lead to the appearance of aging and death, aging and death necessarily take birth as their fundamental condition. Even if those other conditions are absent, so long as birth has occurred, aging and death will certainly follow; when there is no birth, no matter how many conditions there may be, the phenomenon of aging and death will not occur. Therefore it is said that birth is the condition for aging and death.