An Explanation of the Twelve Nidānas in the Āgama Sutras
Section Seven The Law of Dependent Origination is the Eternal Dharma of the Dharma Realm
(299) The Law of Dependent Origination is the Eternal Dharma of the Dharma Realm
Original Text: At that time, a certain bhikkhu from elsewhere came to the place of the Buddha. He bowed his head in reverence, touched the Buddha's feet with his forehead, withdrew, and sat to one side. He addressed the Buddha, saying: "Venerable Sir, is the Law of Dependent Origination made by the World-Honored One, or is it made by others?"
The Buddha told the bhikkhu: "The Law of Dependent Origination is not made by me, nor is it made by others. However, whether the Tathāgata appears in the world or not, it eternally abides in the Dharma Realm. The Tathāgata, having awakened to this Dharma by himself, attained perfect enlightenment. For the sake of all sentient beings, he expounds it distinctly, reveals it, and makes it clear, stating: 'Because this exists, that exists; because this arises, that arises.' That is to say, conditioned by ignorance are volitional formations, and so on, up to the arising of the entire mass of suffering. Because ignorance ceases, volitional formations cease, and so on, up to the cessation of the entire mass of suffering."
Explanation: At that time, a bhikkhu from another tribe came to see the World-Honored One. He lowered his head, joined his palms in reverence, bowed to the Buddha, then withdrew and sat to the side of the World-Honored One. He said to the World-Honored One: "Venerable Sir, was the Law of Dependent Origination invented by you, or was it created by others?"
The Buddha told this bhikkhu: "The Law of Dependent Origination was not made by me, nor was it made by others. However, whether the Tathāgata appears in the world or not, it eternally abides in the Dharma Realm. All Tathāgatas awaken to the Law of Dependent Origination by themselves, attain perfect enlightenment, and for the sake of all sentient beings, they distinctly expound it, reveal it, and make clear its true meaning. This is the so-called 'because this exists, that exists; because this arises, that arises.' That is, conditioned by ignorance are volitional formations, continuing up to conditioned by birth is aging-and-death, the arising of the entire mass of suffering. And because ignorance ceases, volitional formations cease; because volitional formations cease, consciousness ceases; because consciousness ceases, name-and-form ceases; because name-and-form cease, the six sense bases cease; because the six sense bases cease, contact ceases; because contact ceases, feeling ceases; because feeling ceases, craving ceases; because craving ceases, clinging ceases; because clinging ceases, becoming ceases; because becoming ceases, birth ceases; because birth ceases, aging, death, sorrow, lamentation, pain, distress, and despair—the entire mass of suffering—cease."
(301) Not Grasping at Existence or Non-Existence is Called Right View
Original Text: At that time, the Venerable Sandha Kaccāyana approached the Buddha. He bowed his head at the Buddha's feet, withdrew, and stood to one side. He addressed the Buddha, saying: "Venerable Sir, as the World-Honored One speaks of right view, what is right view? How does the World-Honored One establish right view?" The Buddha told Sandha Kaccāyana: "The world has two kinds of reliance: existence and non-existence. They are contacted by grasping. Because they are contacted by grasping, one either relies on existence or relies on non-existence."
Explanation: Venerable Sandha Kaccāyana said to the Buddha: "Venerable Sir, as you, the World-Honored One, speak of right view, what is right view? How do you establish right view?" The Buddha told Sandha Kaccāyana: "The world has two kinds of reliance: one is existence, the other is non-existence. They are contacted and can be grasped. Because they are contacted by grasping, the views of worldly people either rely on existence, considering the world to exist, or rely on non-existence, considering the world not to exist. Considering the world to exist or not to exist is not right view. Any kind of grasping is wrong; it is not the Middle Way."
Original Text: "If there is no such grasping, the mind, when in contact with objects, does not grasp, does not dwell, does not conceive 'I'. Suffering arises and it arises; suffering ceases and it ceases. Regarding that, one has no doubt, no perplexity. It is known by oneself, not through another. This is called right view. This is called the right view established by the Tathāgata."
Explanation: "If one does not grasp at the two extremes of existence and non-existence, if the mind abides in the Middle Way, when in contact with objects, one neither grasps at existence nor grasps at non-existence, then one will not dwell on a self, nor will one conceive of a self that arises with suffering and ceases with the cessation of suffering. Regarding this principle of the Middle Way, one has no doubts. It is not known through the instruction or inspiration of others; it is known entirely by oneself. This is called right view, and this is the right view established by the Tathāgata."
The Buddha said, "The so-called right view is known by oneself, not through another." This statement is extremely important. "Known by oneself" means self-realization. It is not known through the inspiration of others, nor is it known through hearing. Rather, it is known through one's own diligent investigation and finally through direct realization. What is known through external conditions provided by others is knowledge of the conscious mind; it is not self-knowledge, nor is it right view. Only the realization directly experienced by the investigating mind-root is self-knowledge. Therefore, the Dharma received through the ear is ultimately not one's own; it is unreliable, an untrustworthy Dharma. This statement is extremely important.
Original Text: "Why is that? With right knowledge and right view regarding the arising of the world: if the world is non-existent, it is not taken as existent. With right knowledge and right view regarding the cessation of the world: if the world appears to be existent, it is not taken as existent. This is called speaking the Middle Way, avoiding the two extremes. That is to say, 'because this exists, that exists; because this arises, that arises.' Conditioned by ignorance are volitional formations, and so on, up to the arising of the entire mass of suffering."
Explanation: "Why is that? With right knowledge and right view regarding the arising (samudaya) of the world: if the world is indeed originally non-existent, one does not regard the world as existent. With right knowledge and right view regarding the cessation (nirodha) of the world: if the world appears to be existent in phenomena, one still does not regard the world as existent. This is avoiding the two extremes of existence and non-existence and speaking the Middle Way. This is also what is said: 'because this exists, that exists; because this arises, that arises.' Because there is ignorance, there are volitional formations; because there are volitional formations, there are the karmic seeds of consciousness; because there are the karmic seeds of consciousness, there is name-and-form in the next life; because there is name-and-form, there are the six sense bases; because there are the six sense bases, there is contact; because there is contact, there is feeling; because there is feeling, there is craving; because there is craving, there is clinging; because there is clinging, there is becoming; because there is becoming, there is birth; because there is birth, there is aging, death, sorrow, lamentation, pain, distress, and despair—the arising of the entire mass of suffering."
Original Text: "Because ignorance ceases, volitional formations cease, and so on, up to the cessation of the entire mass of suffering." After the Buddha had spoken this discourse, the Venerable Sandha Kaccāyana, hearing what the Buddha had said, eradicated all taints, liberated his mind, and became an Arahant.
Explanation: "Because ignorance ceases, volitional formations cease; because volitional formations cease, the karmic seeds of consciousness cease; because the karmic seeds of consciousness cease, name-and-form ceases; because name-and-form ceases, the six sense bases cease; because the six sense bases cease, contact ceases; because contact ceases, feeling ceases; because feeling ceases, craving ceases; because craving ceases, clinging ceases; because clinging ceases, becoming ceases; because becoming ceases, birth ceases; because birth ceases, aging, death, sorrow, lamentation, pain, distress, and despair cease—up to the cessation of the entire mass of suffering." After the Buddha finished speaking this discourse, Venerable Sandha Kaccāyana, hearing what the Buddha had said, no longer gave rise to any taints, liberated his mind, and became an Arahant.
(302) The Root of Suffering
Original Text: Achirakasyapa addressed the Buddha, saying: "How is it, Gautama? Is suffering made by oneself?" The Buddha told Kasyapa: "If suffering is made by oneself, this is indeterminate." Kasyapa asked again: "How is it, Gautama? Is suffering made by another?" The Buddha told Kasyapa: "If suffering is made by another, this is also indeterminate." Kasyapa asked again: "Is suffering made by both oneself and another?" The Buddha told Kasyapa: "If suffering is made by both oneself and another, this is also indeterminate." Kasyapa asked again: "How is it, Gautama? Is suffering made neither by oneself nor by another, but arises without cause?" The Buddha told Kasyapa: "If suffering is made neither by oneself nor by another, this is also indeterminate."
Explanation: Achirakasyapa said to the Buddha: "Gautama, what do you say? Is suffering produced by itself?" The Buddha told Kasyapa: "Suffering being produced by itself is indeterminate; I do not answer that." Kasyapa asked again: "Then is suffering produced by other conditions?" The Buddha replied: "Suffering being produced by other conditions is also indeterminate." Kasyapa asked again: "Is suffering produced by a combination of itself and other conditions?" The Buddha replied: "Suffering being produced by a combination of itself and other conditions is still indeterminate." Kasyapa asked again: "Is suffering not produced by itself, not produced by other conditions, but produced without any cause?" The Buddha told Kasyapa: "Suffering not being produced by itself nor by other conditions is still indeterminate."
Original Text: Kasyapa asked again: "What is meant by arising without cause? Gautama, I previously asked if suffering is made by itself, you answered indeterminate. I asked if it is made by another, made by both oneself and another, or made without cause by neither oneself nor another—you answered indeterminate in all cases. Then does this mean there is no suffering?" The Buddha told Kasyapa: "It is not that there is no suffering; rather, there is suffering." Kasyapa said to the Buddha: "Excellent, Gautama! You say there is suffering. Expound the Dharma to me, so that I may know suffering and see the truth of suffering."
Explanation: Kasyapa asked again: "What is meant by arising without cause? Gautama, I previously asked if suffering is produced by itself, and you answered indeterminate. I asked if it is produced by other conditions, by a combination of itself and other conditions, or by neither itself nor other conditions without cause—you answered indeterminate in all cases. Then, does this mean there is no suffering?" The Buddha told Kasyapa: "It is not that there is no suffering; rather, there is suffering." Kasyapa said to the Buddha: "Excellent, Gautama! You say there is suffering. Expound the Dharma to me, so that I may know suffering and see the Noble Truth of Suffering."
Original Text: The Buddha told Kasyapa: "If feeling is identical with the self that feels, I should say suffering is made by oneself. If another is the feeler and feeling belongs to that other, then suffering is made by another. If feeling involves both self-feeling and other-feeling, combined with suffering, then suffering would be made by both self and other—I do not say that. If suffering arises without cause, independent of self or other, I do not say that either. Avoiding these extremes, I speak the Middle Way. The Tathāgata expounds the Dharma thus: 'Because this exists, that exists; because this arises, that arises.' That is to say, conditioned by ignorance are volitional formations, and so on, up to the arising of the entire mass of suffering. With the cessation of ignorance, volitional formations cease, and so on, up to the cessation of the entire mass of suffering."
Explanation: The Buddha told Kasyapa: "If feeling is identical with the self that feels, I should say suffering is produced by itself. If the other is the feeler and feeling belongs to that other, then suffering is produced by other conditions. If feeling involves self-feeling and other-feeling, combined with suffering, then suffering would be produced by a combination of itself and other conditions—I do not say that. Suffering is not produced without cause by neither itself nor other conditions. If suffering were to arise without any cause, independent of itself and other conditions, I do not say that either. Suffering is produced by causes and conditions.
The Tathāgata expounds the Dharma by avoiding the two extremes, speaking the Middle Way. The Middle Way is 'because this exists, that exists; because this arises, that arises.' That is, conditioned by ignorance are volitional formations; conditioned by volitional formations is consciousness; and so on, up to conditioned by birth is aging-and-death, sorrow, lamentation, pain, distress, and despair—the arising of the entire mass of suffering. And with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; and so on, up to the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair—the entire mass of suffering ceases."
Original Text: After the Buddha had spoken this discourse, Achirakasyapa became free from dust and defilement, and attained the pure Dharma-eye. At that time, Achirakasyapa, having seen the Dharma, attained the Dharma, known the Dharma, penetrated the Dharma, crossed beyond doubt, not knowing through another, not liberated through another, in the true Dharma and Vinaya, his mind attained fearlessness. Joining his palms, he addressed the Buddha, saying: "World-Honored One, I am now liberated. From this day forward, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For the rest of my life, I will be a lay disciple (upāsaka). Please bear witness for me."
Explanation: After the Buddha finished speaking this discourse, Achirakasyapa's mind became free from the defilements and impurities of the five aggregates and the worldly realm, and he attained the pure Dharma-eye. At that time, Achirakasyapa saw the Twelve Links of Dependent Origination, realized the Law of Dependent Origination, directly knew the Law of Dependent Origination, penetrated into the Law of Dependent Origination, and eradicated all doubts regarding the Twelve Links. It was not known through other conditions, nor was liberation attained through other conditions. Regarding the true Dharma and the Vinaya, his mind had attained fearlessness. Then Kasyapa joined his palms and said to the Buddha: "World-Honored One, I am now liberated. From this moment on, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For the rest of my life, I will be a lay disciple (upāsaka). Please bear witness for me."
