An Explanation of the Twelve Nidānas in the Āgama Sutras

Chapter Two  Volume Thirteen of the Saṃyukta Āgama

Section One  First Knowing the Abiding of Dharmas, Then Knowing Nirvāṇa

(347) The Meaning of First Knowing the Abiding of Dharmas and Then Knowing Nirvāṇa

Original text: 时彼须深默然受请。诣王舍城迦兰陀竹园。时众多比丘。出房舍外。露地经行。尔时须深。诣众多比丘。而作是言。诸尊。我今可得。于正法中。出家受具足。修梵行不。

时众多比丘。将彼须深。诣世尊所。稽首礼足。退住一面。白佛言。世尊。今此外道须深。欲求于正法中。出家受具足。修梵行。尔时。世尊知外道须深。心之所念。告诸比丘。汝等当度。彼外道须深。令得出家。时诸比丘愿度须深。

Explanation: The non-Buddhist Susīma silently accepted the request of the non-Buddhists and went to the Karanda Bamboo Grove at Rājagṛha, wishing to go forth into the monastic life. At that time, many bhikṣus were doing walking meditation (caṅkrama) on the open ground outside their dwellings. Susīma approached the bhikṣus and said: Venerable ones, may I now go forth into the monastic life and receive full ordination within the true Dharma and cultivate the pure life? Thereupon, many bhikṣus led Susīma to the World-Honored One's dwelling, bowed their heads at His feet, withdrew and 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 the monastic life and receive full ordination within our true Dharma and cultivate the pure life. At that time, the World-Honored One knew what the non-Buddhist Susīma was thinking in his mind, and told the bhikṣus: You should deliver this non-Buddhist Susīma and let him go forth into the monastic life. Then the bhikṣus were willing to deliver Susīma.

Original text: 出家已经半月。有一比丘语须深言。须深当知。我等生死已尽。梵行已立。所作已作。自知不受后有。时彼须深语比丘言。尊者。云何学离欲。恶不善法。有觉有观。离生喜乐。具足初禅。不起诸漏。心善解脱耶。比丘答言。不也须深。

Explanation: Half a month after Susīma had gone forth, a bhikṣu said to Susīma: Susīma, you should know that we bhikṣus have already ended birth and death, the pure life has been established, what was to be done has been done, and we ourselves know that there will be no more rebirth in future lives. Susīma said to the bhikṣu: Venerable one, how does one cultivate to be free from desire and evil unwholesome dharmas, attaining initial application and sustained examination (vitarka-vicāra), with the joy and bliss born of separation [from sense desires], fully accomplishing the first dhyāna, so that no afflictive outflows arise and the mind is well liberated? The bhikṣu replied: No, Susīma.

The non-Buddhists mistakenly believed that only by fully accomplishing the four dhyānas and eight samādhis could one attain liberation, but the Buddha's Dharma is not like this. Liberation in the Buddha's Dharma is liberation with both meditative concentration and wisdom fully present; it requires not only dhyāna at the level of the first dhyāna and above, but also the wisdom of liberation, realizing the principle of liberation through the non-self, and only when the views of the Four Noble Truths are thoroughly understood can there be liberation. Without the wisdom that eradicates the view of self (satkāya-dṛṣṭi), even if one fully accomplishes the four dhyānas and eight samādhis, one remains an ordinary being not liberated from birth and death. The non-Buddhists did not understand this principle, so Susīma thought that by being free from desire and evil unwholesome dharmas, one only needed to cultivate the first dhyāna. Therefore, the bhikṣus negated the first dhyāna that Susīma asked about.

Original text: 复问。云何离有觉有观。内净一心。无觉无观。定生喜乐。具足第二禅。不起诸漏。心善解脱耶。比丘答言。不也须深。复问。云何尊者离喜舍心。住正念正智。身心受乐。圣说及舍。具足第三禅。不起诸漏。心善解脱耶。答言。不也须深。　

Explanation: Susīma asked again: How does one leave behind the state of initial application and sustained examination, with inner purity and one-pointedness of mind, without initial application and sustained examination, with joy and bliss born of meditative concentration, fully accomplishing the second dhyāna of the form realm, so that no afflictive outflows arise and the mind is well liberated? The bhikṣu replied: No, Susīma. Susīma asked again: Venerable one, how does one leave behind the joyful mind, relinquish the joy in the mind, abide in right mindfulness and right awareness, experience bliss with body and mind, relinquish joy and attain bliss, fully accomplishing the third dhyāna, so that no afflictive outflows arise and the mind is well liberated? The bhikṣu replied: No, Susīma.

When Susīma heard the bhikṣus say that cultivating the first dhyāna could not bring liberation, he thought that the second and third dhyānas were still needed, so he asked the bhikṣus how to cultivate the second and third dhyānas, but the bhikṣus negated it again, saying that cultivating the second and third dhyānas also could not bring liberation.

Original text: 复问。云何尊者。离苦息乐。忧喜先断。不苦不乐舍。净念一心。具足第四禅。不起诸漏。心善解脱耶。答言。不也须深。复问。若复寂静。解脱色无色。身作证具足住。不起诸漏。心善解脱耶。答言。不也须深。

Explanation: Susīma asked again: Venerable one, how does one leave behind the feeling of suffering, cease the feeling of bliss, having already severed sorrow and joy, abiding in the equanimity that is neither suffering nor bliss, with pure mindfulness and one-pointed mind, fully accomplishing the fourth dhyāna, so that no afflictive outflows arise and the mind is well liberated? The bhikṣu replied: Liberation is not cultivated in this way. Susīma asked again: How does one make the mind tranquil, be liberated from the bondage of the form realm and the formless realm, realize it with the body, fully abide in liberation, so that no afflictive outflows arise and the mind is well liberated? The bhikṣu replied: Liberation is not cultivated in this way.

Original text: 须深复问。云何尊者。所说不同。前后相违。云何不得禅定。而复记说。比丘答言。我是慧解脱也。作是说已。众多比丘。各从座起而去。

Explanation: Susīma asked again: Why is what the venerable ones say different from the actual realization of liberation, contradictory from beginning to end? How can you claim to be free of future rebirth without attaining the dhyānas and samādhis? The bhikṣu replied: I am liberated by wisdom. After saying this, the many bhikṣus each rose from their seats and left.

Susīma believed that attaining the fruits and liberation could only be achieved by cultivating the four dhyānas and eight samādhis, not knowing that the wisdom and views of liberation were also needed—using wisdom to know the dharma of liberation and realize the dharma of liberation. That is why he developed the misunderstanding that the self-realized states described by those arhats were inconsistent with the state of liberation. Among arhats, there are those liberated by wisdom, those liberated by concentration, and those liberated in both ways.

For one liberated by wisdom, having the first dhyāna is sufficient, but the wisdom of liberation must be complete; only at the end of the lifespan can one rely on the wisdom of liberation to enter nirvāṇa without remainder. As for an arhat liberated by concentration, he must have the four dhyānas and eight samādhis as well as the wisdom of liberation, relying mainly on meditative concentration to attain liberation and enter nirvāṇa without remainder, with his lifespan under his own control, long or short. As for an arhat liberated in both ways, he must have not only the four dhyānas and eight samādhis but also the cessation attainment (nirodha-samāpatti), and the wisdom of liberation must also be complete, so that he can enter nirvāṇa without remainder from within the cessation attainment anytime and anywhere, without having to wait for the end of his lifespan.

Original text: 尔时。须深知众多比丘去已。作是思惟。此诸尊者。所说不同。前后相违。言不得正受。而复记说。自知作证。作是思惟已。往诣佛所。稽首礼足。退住一面。白佛言。世尊。彼众多比丘。于我面前记说。我生已尽。梵行已立。所作已作。自知不受后有。

Explanation: At that time, Susīma, seeing that the bhikṣus had departed, thought thus: These venerable ones say things inconsistent with liberation, contradictory from beginning to end; they say they have not attained the proper meditative attainment, yet they make the prediction that they themselves know and have realized that they will have no future lives. After thinking thus, Susīma went to where the Buddha dwelt, bowed his head at the Buddha's feet, withdrew to one side, and said to the Buddha: World-Honored One, those many bhikṣus, in my presence, made the prediction: "My birth has been ended, the pure life has been established, what was to be done has been done, and I myself know there will be no more rebirth."

Original text: 我即问彼尊者。得离欲恶不善法。乃至身作证。不起诸漏。心善解脱耶。彼答我言。不也须深。我即问言。所说不同。前后相违。言不入正受。而复记说。自知作证。彼答我言。得慧解脱。作此说已。各从座起而去。我今问世尊。云何彼所说不同。前后相违。不得正受。而复说言。自知作证。

Explanation: I then asked those venerable ones whether they had already left behind desire and evil unwholesome dharmas, and even realized it with their own bodies, so that no afflictive outflows arise and the mind is well liberated. They answered me: No, Susīma. I then asked: What you say is inconsistent with liberation, contradictory from beginning to end; you say that without entering the proper meditative attainment you make the prediction that you yourselves know and have realized it. They answered me that an arhat liberated by wisdom need not have the four dhyānas and eight samādhis, and after saying this they all left. I now ask you, World-Honored One: why is what they say inconsistent with the actual state of liberation, contradictory from beginning to end, yet they still say they can realize it themselves?

Original text: 佛告须深。彼先知法住。后知涅槃。彼诸善男子。独一静处。专精思惟。不放逸住。离于我见。不起诸漏。心善解脱。须深白佛。我今不知。先知法住。后知涅槃。彼诸善男子。独一静处。专精思惟。不放逸住。离于我见。不起诸漏。心善解脱。

Explanation: The Buddha told Susīma: They first know the abiding of dharmas, and then know nirvāṇa. Those good men, alone in a quiet place, deliberating with single-minded diligence, dwelling without heedlessness, having left behind the view of self, therefore do not give rise to any afflictive outflows, and their minds are well liberated. Susīma said to the Buddha: I still do not know about first knowing the abiding of dharmas and then knowing nirvāṇa—those good men, alone in a quiet place, deliberating with single-minded diligence, dwelling without heedlessness, leaving behind the view of self, not giving rise to any outflows, their minds well liberated.

Original text: 佛告须深。不问汝知不知。且自先知法住。后知涅槃。彼诸善男子独一静处。专精思惟。不放逸住。离于我见。心善解脱。须深白佛。唯愿世尊为我说法。令我得知法住智。得见法住智。

Explanation: The Buddha told Susīma: I am not asking whether you now know or not; you yourself should first know the abiding of dharmas, and then know nirvāṇa. Those good men all dwelt alone in a quiet place, deliberating with single-minded diligence on the dharma of liberation, cultivating without heedlessness of mind, leaving behind the view of self, and their minds were well liberated. Susīma said to the Buddha: I only wish that the World-Honored One would preach the Dharma for me, so that I may know the wisdom of the abiding of dharmas and see the wisdom of the abiding of dharmas.

"First knowing the abiding of dharmas"—what dharma abiding in what dharma does one know? It is knowing the dharma of the twelve links of dependent origination, and being able to abide in the dharma of the twelve links, with the mind not thinking of other things. Some people say that "first knowing the abiding of dharmas" means first knowing the eighth consciousness, the tathāgatagarbha; this saying is incorrect. Here "dharma" refers to the dharma of the twelve links of dependent origination, not the eighth consciousness, the tathāgatagarbha. Only by first understanding the twelve links of dependent origination and contemplating the dharma of the twelve links in meditative concentration can one then realize nirvāṇa and attain liberation. The wisdom of the abiding of dharmas is the wisdom that realizes the twelve links of dependent origination, not the wisdom that realizes the eighth consciousness. If this principle is not clearly understood, one cannot actually realize the dharma of the twelve links of dependent origination and attain liberation.

"Then knowing nirvāṇa" means knowing how to attain liberation and being able to realize nirvāṇa. One whose mind is well liberated must have the first dhyāna; after eradicating the view of self and realizing the first fruit, only within this concentration can one use this dhyāna to sever the afflictive bonds of greed, hatred, and delusion, becoming a third-fruit person and a fourth-fruit arhat, thereby liberating the mind and realizing nirvāṇa with remainder and nirvāṇa without remainder.

Original text: 佛告须深。我今问汝。随意答我。须深。于意云何。有生故有老死。不离生有老死耶。须深答曰。如是。世尊。有生故有老死。不离生有老死。

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

Original text: 佛又问。如是生有。取爱受触。六入处名色。识行无明。有无明故有行。不离无明。而有行耶。须深白佛。如是。世尊。有无明故有行。不离无明而有行。

Explanation: The Buddha asked again: Just so—because there is existence (bhava) there is birth, and apart from existence there is no birth; because there is grasping there is existence, and apart from grasping there is no existence; because there is craving there is grasping, and apart from craving there is no grasping; because there is feeling there is craving, and apart from feeling there is no craving; because there is contact there is feeling, and apart from contact there is no feeling; because there are the six sense bases there is contact, and apart from the six sense bases there is no contact; because there is name-and-form there are the six sense bases, and apart from name-and-form there are no six sense bases; because there is consciousness there is name-and-form, and apart from consciousness there is no name-and-form; because there are volitional formations there is consciousness, and apart from volitional formations there is no consciousness; because there is ignorance there are volitional formations, and apart from ignorance there are no volitional formations—is it so? Susīma said to the Buddha: It is so, World-Honored One; because there is ignorance there are volitional formations, and apart from ignorance there are no volitional formations.

Original text: 佛告须深。无生故无老死。不离生灭而老死灭耶。须深白佛言。如是。世尊。无生故无老死。不离生灭而老死灭。佛告须深。如是。乃至无无明故无行。不离无明灭而行灭耶。须深白佛。如是。世尊。无无明故无行。不离无明灭而行灭。

Explanation: The Buddha told Susīma: Without birth there is no aging and death; is it not apart from the cessation of birth that aging and death cease? Susīma said to the Buddha: Yes, World-Honored One; without birth there is no aging and death; apart from the cessation of birth there is no cessation of aging and death. The Buddha told Susīma: Just so, down to—without ignorance there are no volitional formations; is it not apart from the cessation of ignorance that volitional formations cease? Susīma said to the Buddha: Yes, World-Honored One; without ignorance there are no volitional formations; apart from the cessation of ignorance there is no cessation of volitional formations.

Original text: 佛告须深。作如是知。如是见者。为有离欲。恶不善法。乃至身作证。具足住不。须深白佛。不也。世尊。佛告须深。是名先知法住。后知涅槃。彼诸善男子独一静处。专精思惟。不放逸住。离于我见。不起诸漏。心善解脱。佛说此经已。尊者须深。远尘离垢。得法眼净。

Explanation: The Buddha told Susīma: For one who knows thus and sees thus, has he already left behind desire and evil unwholesome dharmas, and even realized it with his own body, fully and securely abiding in the Dharma? Susīma replied: No, World-Honored One. The Buddha told Susīma: This is called first knowing the abiding of dharmas and then knowing nirvāṇa. Those good men, alone in a quiet place, deliberating with single-minded diligence, dwelling without heedlessness, leaving behind the view of self, not giving rise to any outflows, their minds well liberated. After the Buddha had preached this sūtra, the Venerable Susīma was far removed from dust and free from defilement, and obtained the pure Dharma eye.

In this passage, the Buddha explained to Susīma the principle of the twelve links of dependent origination. Can one realize liberation with one's own body merely by having these views? Obviously not. Merely understanding these views is only intellectual understanding; afterwards one must still engage in contemplative practice (vipaśyanā-caryā) and deliberation in meditative concentration in a quiet place before there can be "fully abiding," with body and mind completely abiding in the dharma of the twelve links of dependent origination. Only then can one completely eradicate the view of self, fully accomplish the first dhyāna, sever all afflictive outflows, liberate the mind, and be liberated by wisdom. After Susīma heard the Buddha explain the twelve links of dependent origination, his mind also left the dusty realms of the world of the five aggregates, left the defilements of afflictions, and the mind's eye that sees the Dharma became pure; he no longer saw the world of the five aggregates but saw the dharma of dependent origination, abiding in the dharma of dependent origination.

When someone sees that Susīma realized the fruit immediately after hearing the Dharma, they may think that realizing the fruit is very simple, that no meditative concentration is needed—that one only needs to contemplate a bit while listening to the Dharma, and understanding it means realizing the fruit. In fact, it is not that simple; there are prerequisite conditions: this person must have meditative concentration, and the causes and conditions for realizing the Dharma must be complete. Under the Buddha's blessing power at that time, the causal conditions required for realizing the Dharma could be fulfilled. While listening to the Dharma, the preparatory concentration (anāgamya-samādhi) was complete, enabling him to listen to the Dharma and engage in contemplative practice with single-minded devotion, without the slightest scattered thought, extremely focused; the meaning of the Dharma could penetrate deep into the manas, completely transcending emotional thinking and intellectual interpretation, even so fast that there was no opportunity for the mind consciousness's emotional thinking and intellectual interpretation. This is because of prior training in meditative concentration: the manas was accustomed to focused deliberation (manasikāra), the afflictive obstruction (kleśāvaraṇa) was slight, and upon encountering the Dharma it would deliberate, without obstruction, so realizing the fruit was swift.

If one were not at the Buddha's side, with the Buddha's field and blessing power, swift realization of the fruit would be impossible, and the causes for realizing the fruit could not be quickly perfected. No good teacher comes anywhere near the Buddha in the power of his gathering and guiding influence, nor has such a powerful field and blessing power as the Buddha. If a person cultivates very well, the influence of their field is extremely great; a person with a pure mind has a powerful power of infusion and inspiration, able to influence the minds of those around to become pure, thereby giving rise to meditative concentration, single-pointing the mind, abiding in meditative concentration, and subsequently giving rise to wisdom and elevating wisdom. Therefore, for those listening to the Dharma at the Buddha's side, as long as they possessed a certain degree of causes and conditions for obtaining the Dharma, the Buddha's majestic power would bless them to fulfill the causal conditions for obtaining the Dharma, and realizing the Dharma would appear very easy.

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

Original text: 尔时。世尊告诸比丘。若诸沙门婆罗门。于法不如实知。法集法灭。法灭道迹不如实知。彼非沙门沙门数。非婆罗门婆罗门数。彼亦非沙门义。婆罗门义。见法自知作证。我生已尽。梵行已立。所作已作。自知不受后有。

Explanation: The World-Honored One told the bhikṣus: If śramaṇas and brāhmaṇas do not truly know the dharmas, do not truly know the arising and ceasing of dharmas, and do not truly know the path to be cultivated for the cessation of dharmas, they are not śramaṇas and are not counted among śramaṇas; they are not brāhmaṇas and are not counted among brāhmaṇas. They also do not have the meaning of śramaṇa or brāhmaṇa; they have not seen the dharmas and cannot know and realize for themselves: "My birth has been ended, the pure life has been established, what was to be done has been done, and I myself know there will be no more rebirth."

Original text: 云何法不如实知。云何法集不如实知。云何法灭不如实知。云何法灭道迹。不如实知。谓于老死法。不如实知。老死集老死灭。老死灭道迹。不如实知。如是生有。取爱受触。六入处不如实知。六入处集。六入处灭。六入处灭道迹。不如实知。如是诸法。不如实知。法集法灭。法灭道迹。不如实知。

Explanation: What is not truly knowing the dharmas? What is not truly knowing the arising of dharmas? What is not truly knowing the cessation of dharmas? What is not truly knowing the path of cultivation for the cessation of dharmas? It means not truly knowing the dharma of aging-and-death, not truly knowing the arising and ceasing of the dharma of aging-and-death, and not truly knowing the path of cultivation for the cessation of the dharma of aging-and-death.

Likewise, not truly knowing the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases; not truly knowing the arising of the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases; not truly knowing the cessation of the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases; and not truly knowing the path for the cessation of the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases. Likewise, not truly knowing all dharmas, not truly knowing the arising of all dharmas, not truly knowing the cessation of all dharmas, and not truly knowing the path for the cessation of all dharmas.

Original text: 若诸沙门婆罗门。于法如实知。法集法灭。法灭道迹。如实知。当知是沙门婆罗门。沙门之沙门数。婆罗门之婆罗门数。彼以沙门义。婆罗门义。见法自知作证。我生已尽。梵行已立。所作已作。自知不受后有。

Explanation: If śramaṇas and brāhmaṇas truly know the dharmas, truly know the arising and ceasing of dharmas, and truly know the path for the cessation of dharmas, then those śramaṇas and brāhmaṇas are true śramaṇas and brāhmaṇas, counted among śramaṇas and brāhmaṇas. Those śramaṇas and brāhmaṇas, by the meaning of śramaṇa and brāhmaṇa, have seen the dharma of dependent origination and can know and realize for themselves: "My birth has been ended, the pure life has been established, what was to be done has been done, and I myself know there will be no more rebirth."

Original text: 何等法如实知。何等法集法灭。法灭道迹如实知。谓老死法如实知。老死集老死灭。老死灭道迹如实知。如是生有。取爱受触。六入处如实知。六入处集。六入处灭。六入处灭道迹如实知。如是诸法如实知。法集法灭。法灭道迹如实知。

Explanation: What dharmas are truly known? The arising of what dharmas, the cessation of what dharmas, and the path for the cessation of what dharmas are truly known? It means truly knowing the dharma of aging-and-death, truly knowing the arising of the dharma of aging-and-death, truly knowing the cessation of the dharma of aging-and-death, and truly knowing the path for the cessation of the dharma of aging-and-death. Likewise, truly knowing the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases; truly knowing the arising of the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases; truly knowing the cessation of the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases; and truly knowing the path for the cessation of the dharmas of birth, existence, grasping, craving, feeling, contact, and the six sense bases. Likewise, truly knowing all dharmas, truly knowing the arising of all dharmas, truly knowing the cessation of all dharmas, and truly knowing the path for the cessation of all dharmas.

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

Original text: 尔时。世尊告诸比丘。若诸沙门婆罗门。于六入处。不如实知。而欲超度触者。无有是处。触集触灭。触灭道迹超度者。无有是处。如是超度受爱取有。生老死者。无有是处。超度老死集老死灭。老死灭道迹者。无有是处。

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

Original text: 若沙门婆罗门。于六入处如实知。六入处集。六入处灭。六入处灭道迹如实知。而超度触者。斯有是处。如是超度。受爱取有。生老死者。斯有是处。乃至超度老死灭道迹者。斯有是处。

Explanation: If śramaṇas and brāhmaṇas truly know the six sense bases, truly know the arising and cessation of the six sense bases, and truly know the path for the cessation of the six sense bases, then it is possible for them to transcend contact; it is possible for them to transcend the arising and cessation of contact and the path for the cessation of contact. Likewise, after truly knowing contact, the arising of contact, the cessation of contact, and the path for the cessation of contact, it is possible for them to transcend feeling, craving, grasping, existence, birth, and aging-and-death; and even to transcend the arising and cessation of feeling, craving, grasping, existence, birth, and aging-and-death, and the path for their cessation, it is possible.

In cultivating the dharma of the twelve links of dependent origination, if one cannot truly know and truly realize a preceding link, then the subsequent link and all the links after it cannot be transcended, cannot be truly known and truly realized, because the preceding link is the cause and condition of the subsequent link; if the preceding one does not go through, naturally one cannot get through the subsequent one and all the links after it. Therefore, cultivation must proceed in sequence, contemplating one dharma at a time, with patience; one must not have an impatient mind and skip stages, otherwise no dharma can be realized or truly known.

(355) How to Be Aware of Each Link of Dependent Origination

Original text: 尔时。世尊告诸比丘。当觉知老死。觉知老死集老死灭。老死灭道迹。如是。乃至当觉知行。行集行灭。行灭道迹。

Explanation: The World-Honored One told the bhikṣus: You should be aware of aging-and-death, be aware of the arising of aging-and-death and the cessation of aging-and-death, and the path for the cessation of aging-and-death. Just so, you should also be aware of birth, the arising of birth, the cessation of birth, and the path for the cessation of birth; be aware of existence, the arising of existence, the cessation of existence, and the path for the cessation of existence; be aware of grasping, the arising of grasping, the cessation of grasping, and the path for the cessation of grasping; be aware of craving, the arising of craving, the cessation of craving, and the path for the cessation of craving; be aware of feeling, the arising of feeling, the cessation of feeling, and the path for the cessation of feeling;

be aware of contact, the arising of contact, the cessation of contact, and the path for the cessation of contact; be aware of the six sense bases, the arising of the six sense bases, the cessation of the six sense bases, and the path for the cessation of the six sense bases; be aware of name-and-form, the arising of name-and-form, the cessation of name-and-form, and the path for the cessation of name-and-form; be aware of the six consciousnesses, the arising of the six consciousnesses, the cessation of the six consciousnesses, and the path for the cessation of the six consciousnesses; be aware of volitional formations, the arising of volitional formations, the cessation of volitional formations, and the path for the cessation of volitional formations.

Original text: 云何当觉知老死。觉知缘生。故有老死。如是老死觉知。云何老死集。生集是老死集。如是老死集觉知。云何老死灭觉知。谓生灭是老死灭。如是老死灭觉知。云何老死灭道迹觉知。谓八圣道是老死灭道迹。如是老死灭道迹觉知。

Explanation: How should one be aware of aging-and-death? One should be aware that conditioned upon birth there is aging-and-death; being aware of aging-and-death in this way. How is one aware of the arising of aging-and-death? Knowing that the arising of birth is the arising of aging-and-death; being aware of the arising of aging-and-death in this way. How is one aware of the cessation of aging-and-death? Knowing that the cessation of birth is the cessation of aging-and-death; being aware of the cessation of aging-and-death in this way. How is one aware of the path for the cessation of aging-and-death? Knowing that the Noble Eightfold Path is the path for the cessation of aging-and-death; being aware of the path for the cessation of aging-and-death in this way;

Original text: 乃至云何行觉知。谓三行。身行口行意行。如是行觉知。云何行集觉知。谓无明集是行集。如是行集觉知。云何行灭觉知。无明灭是行灭。如是行灭觉知。云何行灭道迹觉知。谓八圣道是行灭道迹。如是行灭道迹觉知。

Explanation: Just as one is aware of the path for the cessation of aging-and-death, so too, down to finally being aware of what volitional formations are, knowing that they are bodily, verbal, and mental actions (in fact, these are the actions of the manas, because bodily, verbal, and mental actions cannot come after the six consciousnesses; they should appear before the six consciousnesses). Just as one is aware of volitional formations, so one is aware of how they arise, knowing that when ignorance arises, volitional formations arise; just as one is aware of the arising of volitional formations, so one is aware of what the cessation of volitional formations is, knowing that when ignorance ceases, volitional formations cease; just as one is aware of the cessation of volitional formations, so one is aware of what the path for the cessation of volitional formations is, knowing that the Noble Eightfold Path is the path for the cessation of volitional formations—thus one is aware of the path for the cessation of volitional formations.

The Noble Eightfold Path is required study before eradicating the view of self and obtaining the pure Dharma eye. Whether one cultivates the dharma of the Four Noble Truths or the dharma of the twelve links of dependent origination, one must cultivate the Noble Eightfold Path; only by fully accomplishing the Noble Eightfold Path can one fulfill the causes and conditions for seeing the Path and attain seeing the Path in the Small Vehicle and the Middle Vehicle. Cultivating the Noble Eightfold Path is for cultivating the mind; only when the mind is rectified can one enter the Path and become a sage.