An Explanation of the Twelve Nidānas in the Āgama Sutras

Chapter Two   Saṃyuktāgama, Volume Thirteen

Section One   First Knowing the Abiding of Phenomena, Then Knowing Nirvana

(347) The Meaning of First Knowing the Abiding of Phenomena, Then Knowing Nirvana

Original Text: At that time, Susīma silently accepted the request. He went to the Kalandaka Bamboo Grove in Rājagṛha. At that time, numerous bhikṣus came out of their dwellings and were practicing walking meditation in the open area. Then Susīma approached the numerous bhikṣus and said: Venerable Ones, may I now go forth into the true Dharma, receive full ordination, and cultivate the holy life?

Then the numerous bhikṣus brought Susīma to the place of the World-Honored One. They bowed their heads at his feet, withdrew, and stood to one side. They addressed the Buddha, saying: World-Honored One, this non-Buddhist Susīma now seeks to go forth into the true Dharma, receive full ordination, and cultivate the holy life. At that time, the World-Honored One, knowing the thoughts in the mind of the non-Buddhist Susīma, addressed the bhikṣus, saying: You should ordain that non-Buddhist Susīma and enable him to go forth. Then the bhikṣus agreed to ordain Susīma.

Explanation: The non-Buddhist Susīma silently accepted the request of the non-Buddhists and went to the Kalandaka Grove in Rājagṛha seeking to go forth. At that time, there were numerous bhikṣus who had come out of their dwellings to practice walking meditation in an open area. Susīma approached the bhikṣus and said: Venerable Ones, may I now go forth into the true Dharma, receive the full precepts, and cultivate the holy life? Then the numerous bhikṣus led Susīma to the dwelling of the World-Honored One. They bowed their heads at his feet, withdrew, stood to one side, and said to the Buddha: World-Honored One, there is now a non-Buddhist named Susīma who wishes to go forth into our true Dharma, receive the full precepts, and cultivate the holy life. At that time, the World-Honored One knew the thoughts in the mind of the non-Buddhist Susīma and told the bhikṣus: You should ordain this non-Buddhist Susīma and enable him to go forth. Then the bhikṣus agreed to ordain Susīma for the cultivation of the path.

Original Text: Half a month after going forth, one bhikṣu said to Susīma: Susīma, you should know that for us, birth and death are exhausted, the holy life is established, what had to be done has been done, and we know for ourselves that there will be no further existence. Then Susīma said to the bhikṣu: Venerable One, how is it that by learning to be free from desire and evil unwholesome states, with applied and sustained thought, with the joy and bliss born of seclusion, one becomes fully endowed with the first jhāna, does not give rise to the taints, and the mind is well liberated? The bhikṣu replied: No, Susīma.

Explanation: Half a month after Susīma went forth, a bhikṣu said to Susīma: Susīma, you should know that for us bhikṣus, birth and death are already completely ended, the pure holy life is established, what had to be done has been done, and we know for ourselves that there will be no further birth in the future. Susīma said to the bhikṣus: Venerable One, how does one cultivate to be free from desire and evil unwholesome states, attain applied and sustained thought, be free from the desire realm, give rise to joy and bliss in the mind, become fully endowed with the first jhāna, then not give rise to all defilements and taints, and have the mind well liberated? The bhikṣus replied: Liberation is not attained that way, Susīma.

The non-Buddhists mistakenly believed that one must be fully endowed with the four jhānas and eight liberations to attain liberation. But the Dharma is not like this. Liberation in the Dharma is liberation endowed with both concentration and wisdom. Not only must one have jhāna beyond the first jhāna, but one must also have the wisdom of liberation, realizing the principle of liberation of non-self, and thoroughly understanding the view of the Four Noble Truths to attain liberation. Without the wisdom that severs the view of self, even if one is fully endowed with the four jhānas and eight liberations, one is still an ordinary person bound by birth and death. The non-Buddhists did not understand this principle, so Susīma thought that to be free from desire and evil unwholesome states, one only needed to cultivate the first jhāna. Therefore, the bhikṣus denied Susīma's question about the first jhāna.

Original Text: He further asked: How is it that, free from applied and sustained thought, with internal clarity and one-pointedness of mind, without applied and sustained thought, with the joy and bliss born of concentration, one becomes fully endowed with the second jhāna, does not give rise to the taints, and the mind is well liberated? The bhikṣu replied: No, Susīma. He further asked: How is it, Venerable One, that free from joy, abiding in equanimity, mindful and fully aware, experiencing bliss with the body, which the noble ones declare as ‘equanimous and mindful, abiding in bliss,’ one becomes fully endowed with the third jhāna, does not give rise to the taints, and the mind is well liberated? He replied: No, Susīma.

Explanation: Susīma further asked: How does one become free from the state of applied and sustained thought, attain internal purity, abide in one-pointedness of mind, attain the absence of applied and sustained thought, give rise to joy and bliss born of concentration, become fully endowed with the second jhāna of the form realm, then not give rise to all defilements and taints, and have the mind well liberated? The bhikṣu replied: Liberation is not attained that way, Susīma. Susīma further asked: Venerable One, how does one become free from the mind of joy, abandon the joy in the mind, abide in right mindfulness and right wisdom, experience bliss with body and mind, abandon joy and attain bliss, become fully endowed with the third jhāna, not give rise to all defilements and taints, and have the mind well liberated? The bhikṣu replied: Liberation is not attained that way.

Hearing the bhikṣus say that cultivating the first jhāna still did not lead to liberation, Susīma thought that one still needed to cultivate the second and third jhānas. He then asked the bhikṣus how to cultivate the second and third jhānas, but the bhikṣus again denied it, saying that cultivating the second and third jhānas also does not lead to liberation.

Original Text: He further asked: How is it, Venerable One, that free from pain and the cessation of pleasure, with the previous disappearance of joy and sorrow, one abides in neither-pain-nor-pleasure, with purity of mindfulness due to equanimity, becomes fully endowed with the fourth jhāna, does not give rise to the taints, and the mind is well liberated? He replied: No, Susīma. He further asked: If one further attains the stilling of formations, liberation from form and formlessness, personally attains it and fully abides in it, does not give rise to the taints, and the mind is well liberated? He replied: No, Susīma.

Explanation: Susīma further asked: Venerable One, how does one become free from painful feeling, cease pleasant feeling, abandon both sorrow and joy, abide in neither-painful-nor-pleasant equanimity, with pure mindfulness, concentrate the mind, become fully endowed with the fourth jhāna, not give rise to all defilements and taints, and have the mind well liberated? The bhikṣu replied: Liberation is not attained that way. Susīma further asked: How does one make the mind still, liberated from the bonds of the form realm and formless realm, personally realize it, fully abide in liberation, not give rise to all defilements and taints, and have the mind well liberated? The bhikṣu replied: Liberation is not attained that way.

Original Text: Susīma further asked: Why, Venerable One, do your words differ and contradict the actual realization? How is it that without attaining concentration, you nevertheless declare and bear witness? The bhikṣu answered: I am liberated by wisdom. Having said this, the numerous bhikṣus each rose from their seats and departed.

Explanation: Susīma further asked: Why do the Venerable Ones' words differ from the actual realization of liberation, being contradictory? How can you bear witness to having no further existence without having attained the four jhānas and eight liberations? The bhikṣu replied: I am liberated by wisdom. After saying this, the numerous bhikṣus all rose from their seats and left.

Susīma thought that realizing the fruit of liberation was achieved through cultivating the four jhānas and eight liberations. He did not know that one also needs the wisdom and view of liberation, using wisdom to know and realize the Dharma of liberation. This is why he misunderstood, thinking that the self-realized state declared by those arahants was inconsistent with the state of liberation. Arahants include those liberated by wisdom, those liberated by concentration, and those liberated both ways.

For liberation by wisdom, one only needs to possess the first jhāna; the wisdom of liberation must be fully possessed. At the end of life, one can rely on the wisdom of liberation to enter final nirvāṇa. For an arahant liberated by concentration, one must possess the four jhānas and eight liberations, along with the wisdom of liberation, mainly relying on concentration to attain liberation and enter final nirvāṇa, with control over the length of life. For an arahant liberated both ways, one must not only possess the four jhānas and eight liberations but also the attainment of cessation, and the wisdom of liberation must be fully possessed, enabling one to enter final nirvāṇa at any time within the attainment of cessation, without waiting for the end of the lifespan.

Original Text: At that time, Susīma, knowing that the numerous bhikṣus had departed, thought thus: These Venerable Ones speak differently and contradict themselves. They say they have not attained concentration, yet they declare and bear witness to self-realization. Having thought thus, he went to the place of the Buddha, bowed his head at the Buddha’s feet, withdrew, stood to one side, and addressed the Buddha, saying: World-Honored One, those numerous bhikṣus declared before me: For us, birth is ended, the holy life is established, what had to be done has been done, we know for ourselves there will be no further existence.

Explanation: At that time, Susīma saw that the bhikṣus had left and thought thus: These Venerable Ones speak differently from liberation, being inconsistent. They say they have not attained the concentration of right attainment, yet they declare that they have been able to prove that they have attained liberation and have no future existence. After thinking this, Susīma went to the dwelling place of the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha: World-Honored One, just now numerous bhikṣus said before me: ‘Our births are ended, the holy life is established, what had to be done has been done, we know for ourselves there will be no further existence.’

Original Text: I then asked those Venerable Ones: Have you attained freedom from desire and evil unwholesome states, up to personally realizing it, not giving rise to the taints, and the mind being well liberated? They answered me: No, Susīma. I then said: Your words differ and contradict; you say you do not enter right attainment, yet you declare and bear witness to self-realization. They answered me: [We are] liberated by wisdom. Having said this, each rose from their seat and departed. I now ask the World-Honored One: Why do their words differ and contradict? Without attaining right attainment, yet they declare and bear witness to self-realization.

Explanation: I then asked those Venerable Ones whether they had become free from desire and evil unwholesome states, up to being able to personally realize it, not giving rise to all defilements and taints, and having the mind well liberated. They answered me that it was not like that. I said to them: What you say differs from the actual state of liberation, being inconsistent. You say you do not need the right attainment of the four jhānas and eight liberations, yet you declare that you are able to bear witness to yourselves having no further existence. They answered me that arahants liberated by wisdom do not need the four jhānas and eight liberations. After saying this, they left. I now ask you, World-Honored One, why do their words differ from the actual state of liberation, being inconsistent, yet they say they can bear witness to themselves?

Original Text: The Buddha said to Susīma: They first know the abiding of phenomena, then know nirvāṇa. Those good men, dwelling alone in a secluded place, diligently concentrate their thoughts, abide diligently without negligence, are free from the view of self, do not give rise to the taints, and their minds are well liberated. Susīma said to the Buddha: I do not yet know about first knowing the abiding of phenomena, then knowing nirvāṇa. Those good men, dwelling alone in a secluded place, diligently concentrate their thoughts, abide diligently without negligence, are free from the view of self, do not give rise to the taints, and their minds are well liberated.

Explanation: The Buddha told Susīma: They first know the abiding of phenomena, then they realize nirvāṇa. All those good men dwell alone in a secluded place, diligently concentrate their thoughts, abide in diligent practice without negligence, are free from the view of self, and therefore do not give rise to all defilements and taints; their minds are well liberated. Susīma said to the Buddha: I still do not yet know about first knowing the abiding of phenomena, then knowing nirvāṇa. Those good men dwell alone in a secluded place, diligently concentrate their thoughts, abide in diligent practice without negligence, are free from the view of self, and thereby do not give rise to the taints; their minds are well liberated.

Original Text: The Buddha said to Susīma: I do not ask whether you know or do not know now. You yourself should first know the abiding of phenomena, then know nirvāṇa. Those good men dwell alone in a secluded place, diligently concentrate their thoughts on the Dharma of liberation, practice diligently without negligence, are free from the view of self, and their minds are well liberated. Susīma said to the Buddha: I only wish that the World-Honored One would teach me the Dharma, so that I may know the knowledge of the abiding of phenomena and see the knowledge of the abiding of phenomena.

Explanation: The Buddha told Susīma, I do not ask whether you now know or do not know about first knowing the abiding of phenomena then knowing nirvāṇa; you yourself should first know the abiding of phenomena, then know nirvāṇa. Those good men all dwell alone in a secluded place, diligently concentrate their thoughts on the Dharma of liberation, practice diligently without negligence, are free from the view of self, and their minds are well liberated. Susīma said to the Buddha: I only wish that the World-Honored One would teach me the Dharma, enabling me to know the knowledge of the abiding of phenomena and to see the knowledge of the abiding of phenomena.

What is it to first know the abiding of phenomena? What phenomena abide in what phenomena? It is to know the twelve links of dependent origination and to be able to abide in the twelve links of dependent origination, without the mind thinking of other things. Some say that first knowing the abiding of phenomena means first knowing the eighth consciousness, the tathāgatagarbha. This view is incorrect. Here, "phenomena" refers to the twelve links of dependent origination, not the eighth consciousness, the tathāgatagarbha. Only by first understanding the twelve links of dependent origination and contemplating them in concentration can one then realize nirvāṇa and attain liberation. The knowledge of the abiding of phenomena is the wisdom realizing the twelve links of dependent origination, not the wisdom realizing the eighth consciousness. If this principle is not clearly understood, one cannot truly realize the twelve links of dependent origination and attain liberation.

Later knowing nirvāṇa means knowing how to attain liberation and being able to realize nirvāṇa. One whose mind is well liberated must possess the first jhāna. After severing the view of self and realizing the fruit of stream-entry, within this concentration one can then use this jhāna to sever the bonds of greed, hatred, and delusion, becoming a non-returner and then an arahant, thereby liberating the mind, realizing the nirvāṇa with remainder and the nirvāṇa without remainder.

Original Text: The Buddha said to Susīma: I now ask you; answer me as you wish. Susīma, what do you think? Is it because there is birth that there is aging-and-death? Is there aging-and-death not apart from birth? Susīma replied: Yes, World-Honored One. Because there is birth, there is aging-and-death; there is no aging-and-death apart from birth.

Explanation: The Buddha told Susīma: I now ask you; answer me freely, Susīma. What do you think? Is it because there is birth that there is aging-and-death? Is there aging-and-death not apart from birth? Susīma replied: Yes, World-Honored One. Because there is birth, there is aging-and-death; there is no aging-and-death apart from birth.

Original Text: The Buddha further asked: Similarly, is it because there is existence that there is birth, not apart from existence? Is it because there is clinging that there is existence, not apart from clinging? Is it because there is craving that there is clinging, not apart from craving? Is it because there is feeling that there is craving, not apart from feeling? Is it because there is contact that there is the six sense bases, not apart from contact? Is it because there is name-and-form that there is the six sense bases, not apart from the six sense bases that there is contact? Is it because there is consciousness that there is name-and-form, not apart from consciousness? Is it because there are volitional formations that there is consciousness, not apart from volitional formations? Is it because there is ignorance that there are volitional formations, not apart from ignorance? Susīma said to the Buddha: Yes, World-Honored One. Because there is ignorance, there are volitional formations; there are no volitional formations apart from ignorance.

Explanation: The Buddha further asked: Just like this, is it because there is existence that there is birth, not apart from existence? Is it because there is clinging that there is existence, not apart from clinging? Is it because there is craving that there is clinging, not apart from craving? Is it because there is feeling that there is craving, not apart from feeling? Is it because there is contact that there are the six sense bases, not apart from contact? Is it because there is name-and-form that there are the six sense bases, not apart from the six sense bases that there is contact? Is it because there is consciousness that there is name-and-form, not apart from consciousness? Is it because there are volitional formations that there is consciousness, not apart from volitional formations? Is it because there is ignorance that there are volitional formations, not apart from ignorance? Is it like this? Susīma said to the Buddha: It is like this, World-Honored One. Because there is ignorance, there are volitional formations; there are no volitional formations apart from ignorance.

Original Text: The Buddha said to Susīma: Is it because there is no birth that there is no aging-and-death? Is there no aging-and-death apart from the cessation of birth? Susīma said to the Buddha: Yes, World-Honored One. Because there is no birth, there is no aging-and-death; there is no cessation of aging-and-death apart from the cessation of birth. The Buddha said to Susīma: Similarly, up to: Is it because there is no ignorance that there are no volitional formations? Is there no cessation of volitional formations apart from the cessation of ignorance? Susīma said to the Buddha: Yes, World-Honored One. Because there is no ignorance, there are no volitional formations; there is no cessation of volitional formations apart from the cessation of ignorance.

Explanation: The Buddha told Susīma: Is it because there is no birth that there is no aging-and-death? Is there no aging-and-death apart from the cessation of birth? Susīma said to the Buddha: Yes, World-Honored One. Because there is no birth, there is no aging-and-death; there is no cessation of aging-and-death apart from the cessation of birth. The Buddha said to Susīma: Just like this, up to: Is it because there is no ignorance that there are no volitional formations? Is there no cessation of volitional formations apart from the cessation of ignorance? Susīma said to the Buddha: Yes, World-Honored One. Because there is no ignorance, there are no volitional formations; there is no cessation of volitional formations apart from the cessation of ignorance.

Original Text: The Buddha said to Susīma: For one who knows thus and sees thus, is there freedom from desire and evil unwholesome states, up to personally realizing it and fully abiding? Susīma said to the Buddha: No, World-Honored One. The Buddha said to Susīma: This is called first knowing the abiding of phenomena, then knowing nirvāṇa. Those good men, dwelling alone in a secluded place, diligently concentrate their thoughts, abide diligently without negligence, are free from the view of self, do not give rise to the taints, and their minds are well liberated. When the Buddha had spoken this discourse, the Venerable Susīma became free from dust and defilement and purified the Dharma-eye.

Explanation: The Buddha told Susīma: For one who knows thus and sees thus, has one become free from desire and evil unwholesome states, up to being able to personally realize it, and fully abide peacefully in the Dharma? Susīma replied: No, World-Honored One. The Buddha told Susīma: If one can realize the principles I have explained, this is first knowing the abiding of phenomena, then knowing nirvāṇa. Those good men are able to dwell alone in a secluded place, diligently concentrate their thoughts, abide diligently without negligence, become free from the view of self, not give rise to the taints, and their minds are well liberated. After the Buddha finished speaking this sūtra, Susīma became free from dust and defilement and attained the purified Dharma-eye.

In this passage, the Buddha explained the principle of the twelve links of dependent origination to Susīma. Does merely having this knowledge and view enable one to personally realize and attain liberation? Clearly not. Understanding this knowledge and view is merely comprehension (解, understanding). Afterwards, one must still contemplate and reflect upon it in concentration in a secluded place before one can attain full abiding, where body and mind fully abide in the twelve links of dependent origination. Only then can one completely sever the view of self, become fully endowed with the first jhāna, exhaust all defilements and taints, liberate the mind, and liberate wisdom. After hearing the Buddha explain the twelve links of dependent origination, Susīma's mind also became free from the dust of the world of the five aggregates, free from the stains of afflictions; his mind's eye for seeing the Dharma became pure. He no longer saw the world of the five aggregates but saw the Dharma of dependent origination and abided within it.

Some people, seeing that Susīma realized the fruit immediately after hearing the Dharma, might think that realizing the fruit is very simple, that one does not need concentration, that merely reflecting upon it while listening and understanding it means realizing the fruit. Actually, it is not that simple. There are prerequisite conditions: this person must have concentration; the causes and conditions for realizing the Dharma must be complete. At that time, with the Buddha's power blessing him, the necessary causes and conditions for realizing the Dharma could be fulfilled. While listening to the Dharma, he was fully endowed with the access concentration (未到地定), able to listen to the Dharma and contemplate it with single-mindedness, without the slightest distraction, completely focused. The meaning of the Dharma penetrated deeply into his mental faculty (意根), completely transcending intellectual understanding. In fact, the speed was so fast that there was no opportunity for intellectual understanding. This is because he usually had training in concentration; his mental faculty was accustomed to concentrated reflection, his innate hindrances and afflictions were slight, and encountering the Dharma, he reflected upon it without obstruction. Therefore, realizing the fruit was swift.

If he had not been near the Buddha, with the Buddha's magnetic field and blessing power, it would not have been possible to realize the fruit so quickly; it would not have been possible to quickly perfect the causes and conditions for realizing the fruit. Any virtuous friend is far inferior to the Buddha in terms of the power to influence and gather beings; nor do they have a magnetic field and blessing power as powerful as the Buddha's. A person who practices very well has a very influential magnetic field; a pure-minded person has a powerful power to influence and infect, able to affect the minds of those around them to become pure, thereby enabling them to give rise to concentration, concentrate their minds, abide in concentration, and subsequently generate wisdom, enhancing their wisdom. Therefore, for those listening to the Dharma near the Buddha, as long as they possessed certain causes and conditions for attaining the Dharma, the Buddha's majestic virtue and power would bless them to fulfill the necessary causes and conditions for attaining the Dharma, making the realization of the Dharma seem very easy.

(352) Only by Truly Knowing Dependent Origination Can One Realize the Path

Original Text: At that time, the World-Honored One addressed the bhikṣus: If any śramaṇa or brāhmaṇa does not truly know phenomena, does not truly know the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena, they are not a śramaṇa, not counted among śramaṇas; they are not a brāhmaṇa, not counted among brāhmaṇas. They also do not fulfill the meaning of being a śramaṇa or a brāhmaṇa; they do not see the Dharma, cannot know for themselves and bear witness: ‘For me, birth is ended, the holy life is established, what had to be done has been done, I know for myself there will be no further existence.’

Explanation: The World-Honored One told the bhikṣus: If śramaṇas or brāhmaṇas do not truly know phenomena, do not truly know the arising and cessation of phenomena, do not truly know the path to be cultivated for the cessation of phenomena, they are not śramaṇas, not among śramaṇas; they are not brāhmaṇas, not among brāhmaṇas; they are not true śramaṇas, not true brāhmaṇas; they have not seen the Dharma, cannot know for themselves and personally bear witness: ‘My births are ended, the holy life is established, what had to be done has been done. I know for myself there will be no further existence.’

Original Text: What is it not to truly know phenomena? What is it not to truly know the arising of phenomena? What is it not to truly know the cessation of phenomena? What is it not to truly know the path leading to the cessation of phenomena? That is, not truly knowing the phenomenon of aging-and-death, not truly knowing the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death. Similarly, not truly knowing birth, existence, clinging, craving, feeling, contact, the six sense bases; not truly knowing the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases. Similarly, not truly knowing such phenomena, not truly knowing the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena.

Explanation: What is not truly knowing phenomena? What is not truly knowing the arising of phenomena? What is not truly knowing the cessation of phenomena? What is not truly knowing the path leading to the cessation of phenomena? It is not truly knowing the phenomenon of aging-and-death, not truly knowing the arising and cessation of aging-and-death, not truly knowing the path leading to the cessation of aging-and-death.

Similarly, not truly knowing the phenomena of birth, existence, clinging, craving, feeling, contact, the six sense bases; not truly knowing the arising of birth, existence, clinging, craving, feeling, contact, the six sense bases; not truly knowing the cessation of birth, existence, clinging, craving, feeling, contact, the six sense bases; not truly knowing the path leading to the cessation of birth, existence, clinging, craving, feeling, contact, the six sense bases. Similarly, not truly knowing such phenomena, not truly knowing the arising of phenomena, not truly knowing the cessation of phenomena, not truly knowing the path leading to the cessation of phenomena.

Original Text: If any śramaṇa or brāhmaṇa truly knows phenomena, truly knows the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena, they should be known as a śramaṇa or a brāhmaṇa, counted among śramaṇas, counted among brāhmaṇas. They, fulfilling the meaning of being a śramaṇa or a brāhmaṇa, see the Dharma, know for themselves, and bear witness: ‘For me, birth is ended, the holy life is established, what had to be done has been done, I know for myself there will be no further existence.’

Explanation: If any śramaṇa or brāhmaṇa truly knows phenomena, truly knows the arising and cessation of phenomena, and the path leading to the cessation of phenomena, then these śramaṇas or brāhmaṇas belong to true śramaṇas and brāhmaṇas, counted among śramaṇas and brāhmaṇas. These śramaṇas and brāhmaṇas, in the name of śramaṇa and brāhmaṇa, have seen the Dharma of dependent origination and are able to know for themselves and personally bear witness: ‘My births are ended, the holy life is established, what had to be done has been done, I know for myself there will be no further existence.’

Original Text: What phenomena are truly known? What arising of phenomena, cessation of phenomena, and path leading to the cessation of phenomena are truly known? That is, truly knowing the phenomenon of aging-and-death, truly knowing the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death. Similarly, truly knowing birth, existence, clinging, craving, feeling, contact, the six sense bases; truly knowing the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases. Similarly, truly knowing such phenomena, truly knowing the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena.

Explanation: What phenomena are truly known? What is the arising of phenomena, what is the cessation of phenomena, what is the path leading to the cessation of phenomena that are truly known? It is truly knowing the phenomenon of aging-and-death, truly knowing the arising of aging-and-death, truly knowing the cessation of aging-and-death, truly knowing the path leading to the cessation of aging-and-death. Similarly, truly knowing the phenomena of birth, existence, clinging, craving, feeling, contact, the six sense bases; truly knowing the arising of birth, existence, clinging, craving, feeling, contact, the six sense bases; truly knowing the cessation of birth, existence, clinging, craving, feeling, contact, the six sense bases; truly knowing the path leading to the cessation of birth, existence, clinging, craving, feeling, contact, the six sense bases. Similarly, truly knowing such phenomena, truly knowing the arising of phenomena, truly knowing the cessation of phenomena, truly knowing the path leading to the cessation of phenomena.

(354) Only by Truly Knowing the Six Sense Bases Can One Truly Know the Subsequent Links

Original Text: At that time, the World-Honored One addressed the bhikṣus: If any śramaṇa or brāhmaṇa does not truly know the six sense bases and yet wishes to transcend contact, there is no possibility of this. To transcend the arising of contact, the cessation of contact, and the path leading to the cessation of contact, there is no possibility of this. Similarly, to thus transcend feeling, craving, clinging, existence, birth, aging-and-death, there is no possibility of this. To transcend the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death, there is no possibility of this.

Explanation: The World-Honored One told the bhikṣus, if śramaṇas or brāhmaṇas do not truly know the six sense bases, it is impossible for them to transcend contact. To transcend the arising and cessation of contact, and the path leading to the cessation of contact, is impossible. Similarly, if śramaṇas or brāhmaṇas do not truly know contact, do not truly know the arising, cessation, and the path leading to the cessation of contact, it is impossible for them to transcend feeling, craving, clinging, existence, birth, aging-and-death. To transcend the arising and cessation of feeling, craving, clinging, existence, birth, aging-and-death, and the path leading to their cessation, is impossible.

Original Text: If a śramaṇa or brāhmaṇa truly knows the six sense bases, truly knows the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases, then to transcend contact is possible. Similarly, to thus transcend feeling, craving, clinging, existence, birth, aging-and-death is possible. Even to transcend the path leading to the cessation of aging-and-death is possible.

Explanation: If a śramaṇa or brāhmaṇa truly knows the six sense bases, truly knows the arising and cessation of the six sense bases, and the path leading to their cessation, then it is possible to transcend contact. To transcend the arising and cessation of contact, and the path leading to the cessation of contact, is possible. Similarly, after truly knowing contact, the arising of contact, the cessation of contact, and the path leading to the cessation of contact, it is possible to transcend feeling, craving, clinging, existence, birth, aging-and-death. Even to transcend the arising and cessation of feeling, craving, clinging, existence, birth, aging-and-death, and the path leading to their cessation, is possible.

In cultivating the twelve links of dependent origination, if one cannot truly know and truly realize the preceding link, one cannot transcend the subsequent link and all subsequent links, nor truly know and truly realize them, because the preceding link is the cause and condition for the subsequent link. If the preceding one is not penetrated, naturally the subsequent one and all subsequent links cannot be penetrated. Therefore, practice must proceed step by step, contemplating one principle at a time. One must have patience and not be impatient and try to skip steps; otherwise, no principle can be realized or truly known.

(355) How to Discern the Links of Dependent Origination

Original Text: At that time, the World-Honored One addressed the bhikṣus: You should discern aging-and-death. Discern the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death. Similarly, up to: you should discern volitional formations. Discern the arising of volitional formations, the cessation of volitional formations, and the path leading to the cessation of volitional formations.

Explanation: The World-Honored One told the bhikṣus, you should discern aging-and-death, discern the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death. Just like this, you should also discern birth, the arising of birth, the cessation of birth, and the path leading to the cessation of birth; discern existence, the arising of existence, the cessation of existence, and the path leading to the cessation of existence; discern clinging, the arising of clinging, the cessation of clinging, and the path leading to the cessation of clinging; discern craving, the arising of craving, the cessation of craving, and the path leading to the cessation of craving; discern feeling, the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling;

discern contact, the arising of contact, the cessation of contact, and the path leading to the cessation of contact; discern the six sense bases, the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases; discern name-and-form, the arising of name-and-form, the cessation of name-and-form, and the path leading to the cessation of name-and-form; discern the six consciousnesses, the arising of the six consciousnesses, the cessation of the six consciousnesses, and the path leading to the cessation of the six consciousnesses; discern volitional formations, the arising of volitional formations, the cessation of volitional formations, and the path leading to the cessation of volitional formations.

Original Text: How should one discern aging-and-death? Discern that because there is birth, there is aging-and-death. Thus aging-and-death is discerned. How is the arising of aging-and-death discerned? The arising of birth is the arising of aging-and-death. Thus the arising of aging-and-death is discerned. How is the cessation of aging-and-death discerned? The cessation of birth is the cessation of aging-and-death. Thus the cessation of aging-and-death is discerned. How is the path leading to the cessation of aging-and-death discerned? The Noble Eightfold Path is the path leading to the cessation of aging-and-death. Thus the path leading to the cessation of aging-and-death is discerned.

Explanation: How should one discern aging-and-death? One should discern that dependent on birth there is aging-and-death. Just as one discerns aging-and-death, one discerns how aging-and-death arises: when birth arises, aging-and-death arises. Just as one discerns the arising of aging-and-death, one discerns how aging-and-death ceases: when birth ceases, aging-and-death ceases. Just as one discerns the cessation of aging-and-death, one discerns what the path leading to the cessation of aging-and-death is: the Noble Eightfold Path is the path leading to the cessation of aging-and-death.

Original Text: Up to: How should volitional formations be discerned? They are the three kinds of formations: bodily formations, verbal formations, mental formations. Thus volitional formations are discerned. How is the arising of volitional formations discerned? The arising of ignorance is the arising of volitional formations. Thus the arising of volitional formations is discerned. How is the cessation of volitional formations discerned? The cessation of ignorance is the cessation of volitional formations. Thus the cessation of volitional formations is discerned. How is the path leading to the cessation of volitional formations discerned? The Noble Eightfold Path is the path leading to the cessation of volitional formations. Thus the path leading to the cessation of volitional formations is discerned.

Explanation: Just as one discerns the path leading to the cessation of aging-and-death, up to finally discerning what volitional formations are, knowing they are bodily, verbal, and mental formations (actually, they are the formations of the mental faculty [意行], because bodily, verbal, and mental formations cannot occur after the six consciousnesses; they should appear before the six consciousnesses.) Just as one discerns volitional formations, one discerns how volitional formations arise: when ignorance arises, volitional formations arise. Just as one discerns the arising of volitional formations, one discerns what the cessation of volitional formations is: when ignorance ceases, volitional formations cease. Just as one discerns the cessation of volitional formations, one discerns what the path leading to the cessation of volitional formations is: the Noble Eightfold Path is the path leading to the cessation of volitional formations. Thus the path leading to the cessation of volitional formations is discerned.

The Noble Eightfold Path is essential content to be cultivated before severing the view of self and purifying the Dharma-eye. Whether cultivating the Four Noble Truths or the twelve links of dependent origination, one must cultivate the Noble Eightfold Path and be fully endowed with it to complete the causes and conditions for path-realization and to realize the path in the Śrāvaka or Pratyekabuddha vehicles. Cultivating the Noble Eightfold Path is for cultivating the mind; only when the mind is correct can one enter the path and become a noble one.