An Explanation of the Twelve Nidānas in the Āgama Sutras

Section Two: Dīrgha Āgama, Volume One (The Twelve Links of Dependent Origination)

Original Text: The Buddha addressed the bhikkhus: "When the prince saw the aged and the sick, he understood the suffering of the world. Upon seeing the dead, his attachment to worldly life ceased. And when he saw the śramaṇa, he awakened profoundly. As he descended from the jeweled chariot, with each step, he increasingly distanced himself from bondage. This was true renunciation, true liberation."

Explanation: The Buddha told the bhikkhus: When Prince Vipaśyin exited the four gates of the palace, he saw the aged and the sick and thereby understood the suffering of the world. Upon seeing the dead, his craving for worldly life vanished. Later, when he encountered a śramaṇa (renunciant), he awakened profoundly. As he stepped down from the jeweled chariot, with each stride, his mind increasingly distanced itself from worldly afflictions and fetters. At that moment, the prince truly renounced the world and truly liberated himself from worldly suffering.

This is called the root of virtue—the result of cultivating over countless eons. Only a Buddha returning to this world, upon encountering worldly existence, immediately recognizes its suffering and swiftly liberates himself from afflictions and fetters, thoroughly realizing the truth of the world. First, the mind renounces; then, the body follows. But ordinary beings with shallow roots of virtue remain unawakened no matter what they encounter. They fail to recognize the suffering, emptiness, impermanence, and selflessness of the world. Instead, they submit to worldly greed, hatred, and delusion, creating karmic afflictions and drifting in the current of birth and death.

Original Text: At that time, the people of the kingdom heard that the prince had shaved his head and beard, donned monastic robes, held an alms bowl, and renounced the world to cultivate the path. They said to one another: "This path must be genuine, for it led the prince to abandon his royal glory and lay down his heavy burdens." Then, eighty-four thousand people in the kingdom went to the prince, seeking to become his disciples and renounce the world to cultivate the path. The Buddha then spoke this verse: "He selected the profound and wondrous Dharma; hearing it, they renounced the world. Freed from the prison of affection, they were bound by no fetters."

Explanation: At that time, the people heard that the prince had shaved his head and beard, donned monastic robes, held an alms bowl, and renounced the world to cultivate the path. They comforted one another, saying: "The practice of the path must be utterly true, for it compelled the prince to relinquish his kingly wealth and honor and cast off his burdens." Thus, eighty-four thousand people in the kingdom rushed to the prince’s side, requesting to become his disciples and renounce the world to cultivate the path. The Buddha then spoke a verse: "Prince Vipaśyin encountered that profound and subtle Dharma of liberation. Upon hearing it, he immediately renounced the world to cultivate the path, departing from the hell of worldly affection, no longer bound by the many fetters of birth and death."

Original Text: The prince then accepted them and traveled with them, teaching everywhere. From village to village, from kingdom to kingdom, wherever they went, they were met with reverence and offered the four requisites (food, clothing, shelter, and medicine). The Bodhisattva thought: "Traveling with this great assembly through various kingdoms, amidst the tumult of the human realm—this is not fitting for me. When will I leave this crowd and dwell in solitude to seek the true path?"

Explanation: The prince then accepted these disciples and journeyed with them, teaching sentient beings everywhere. They moved from village to village, kingdom to kingdom. Wherever they went, the people revered them and provided the four requisites. The prince Bodhisattva thought: "Amidst the clamor of the human realm as I travel with this great assembly—this is not where I ought to be. When will I leave these crowds and find a tranquil place to practice, so I may attain the true fruit of the path?"

Original Text: Soon, his aspiration was fulfilled. He found a secluded, quiet place and devoted himself to diligent practice. He further reflected: "Sentient beings are pitiable, forever dwelling in darkness. Their bodies are fragile and imperiled—there is birth, aging, sickness, and death. Suffering abounds. They die here and are born there; from that place, they die and are born here. Clinging to this mass of suffering, they revolve endlessly. When will I comprehend this mass of suffering and extinguish birth, aging, and death?"

Explanation: Soon afterward, his wish was fulfilled. He found a secluded, tranquil place and devoted himself to diligent practice. The prince Bodhisattva further reflected: "Sentient beings are pitiable, perpetually shrouded in darkness. Their bodies are fragile and fraught with peril—subject to birth, aging, sickness, and death, with suffering ever-present. They die in this realm and are reborn in that one; from that realm, they die and return here. Grasping at this aggregate of suffering, they cycle endlessly through birth and death. When will I fully comprehend this aggregate of suffering and extinguish birth, aging, sickness, and death?"

From the Buddha’s account, we see that all Buddhas and Bodhisattvas, throughout their cultivation over eons, first practiced diligently alone in remote, uninhabited places, far from the clamor of crowds. Only after achieving realization did they teach among people to liberate sentient beings. For the path is realized in stillness: stillness gives rise to wisdom; stillness yields samādhi. Thus, all who attain success in practice must undergo a stage of solitary meditation, distancing themselves from worldly greed, hatred, delusion, fame, gain, and clamor. Only when the mind is purified can they enter the path.

Original Text: He further reflected: "From where does birth and death arise? By what condition do they exist?" Then, with wisdom, he observed their origin: "Aging and death arise from birth; birth is the condition for aging and death. Birth arises from existence; existence is the condition for birth. Existence arises from grasping; grasping is the condition for existence. Grasping arises from craving; craving is the condition for grasping. Craving arises from feeling; feeling is the condition for craving."

Explanation: While cultivating the path, the prince further reflected: "From where do birth and death arise? By what condition do they exist?" To resolve this doubt, he used wisdom to observe the origin of birth and death, ultimately realizing: Aging and death arise from birth; birth is the condition for aging and death. Birth arises from existence (in the three realms); existence is the condition for birth. Existence arises from grasping; grasping is the condition for existence. Grasping arises from craving; craving is the condition for grasping. Craving arises from feeling; feeling is the condition for craving.

Original Text: "Feeling arises from contact; contact is the condition for feeling. Contact arises from the six sense bases; the six sense bases are the condition for contact. The six sense bases arise from name-and-form; name-and-form is the condition for the six sense bases. Name-and-form arises from consciousness; consciousness is the condition for name-and-form. Consciousness arises from formations; formations are the condition for consciousness. Formations arise from ignorance; ignorance is the condition for formations."

Explanation: Feeling arises from contact; contact is the condition for feeling. Contact arises from the six sense bases; the six sense bases are the condition for contact. The six sense bases arise from name-and-form; name-and-form is the condition for the six sense bases. Name-and-form arises from consciousness; consciousness is the condition for name-and-form. Consciousness arises from mental formations; mental formations are the condition for consciousness. Mental formations arise from ignorance; ignorance is the condition for mental formations.

Original Text: "Thus, conditioned by ignorance, there are formations; conditioned by formations, there is consciousness; conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is grasping; conditioned by grasping, there is existence; conditioned by existence, there is birth; conditioned by birth, there is aging, death, sorrow, lamentation, pain, and distress. This entire mass of suffering arises conditioned by birth. This is the origin of suffering."

Explanation: This is what is meant by: Conditioned by ignorance, there are formations; conditioned by formations, there is consciousness; conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is grasping; conditioned by grasping, there is existence; conditioned by existence, there is birth; conditioned by birth, there is aging, death, sorrow, lamentation, pain, and distress. This entire mass of suffering arises conditioned by birth. This is the origin of suffering.

Original Text: "The Bodhisattva contemplated the arising of this mass of suffering and gave rise to wisdom, vision, awakening, clarity, penetration, insight, and realization."

Explanation: As the prince Bodhisattva contemplated the arising of this aggregate of suffering, he gave rise to wisdom regarding conditioned arising, the pure Dharma-eye, awakening, clarity, penetration, insight, and realization.

Original Text: "Then the Bodhisattva further contemplated: 'With the absence of what is there no aging and death? With the cessation of what does aging and death cease?' With wisdom, he observed the cause: 'With the absence of birth, there is no aging and death; with the cessation of birth, aging and death cease. With the absence of existence, there is no birth; with the cessation of existence, birth ceases. With the absence of grasping, there is no existence; with the cessation of grasping, existence ceases. With the absence of craving, there is no grasping; with the cessation of craving, grasping ceases. With the absence of feeling, there is no craving; with the cessation of feeling, craving ceases. With the absence of contact, there is no feeling; with the cessation of contact, feeling ceases. With the absence of the six sense bases, there is no contact; with the cessation of the six sense bases, contact ceases.'"

Explanation: Then the prince Bodhisattva contemplated: "With the absence of what is there no aging and death? With the cessation of what does aging and death cease?" To understand this, he observed the cause of cessation with wisdom, ultimately realizing: With the absence of birth, there is no aging and death; with the cessation of birth, aging and death cease. With the absence of existence (in the three realms), there is no birth; with the cessation of existence, birth ceases. With the absence of grasping, there is no existence; with the cessation of grasping, existence ceases. With the absence of craving, there is no grasping; with the cessation of craving, grasping ceases. With the absence of feeling, there is no craving; with the cessation of feeling, craving ceases. With the absence of contact, there is no feeling; with the cessation of contact, feeling ceases. With the absence of the six sense bases, there is no contact; with the cessation of the six sense bases, contact ceases.

Original Text: "'With the absence of name-and-form, there are no six sense bases; with the cessation of name-and-form, the six sense bases cease. With the absence of consciousness, there is no name-and-form; with the cessation of consciousness, name-and-form ceases. With the absence of formations, there is no consciousness; with the cessation of formations, consciousness ceases. With the absence of ignorance, there are no formations; with the cessation of ignorance, formations cease.' Thus, it is said: 'With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, and distress cease.'"

Explanation: With the absence of name-and-form, there are no six sense bases; with the cessation of name-and-form, the six sense bases cease. With the absence of consciousness, there is no name-and-form; with the cessation of consciousness, name-and-form ceases. With the absence of mental formations, there is no consciousness; with the cessation of mental formations, consciousness ceases. With the absence of ignorance, there are no mental formations; with the cessation of ignorance, mental formations cease. Therefore, it is said: With the cessation of ignorance, mental formations cease; with the cessation of mental formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, and distress cease.

Original Text: "The Bodhisattva contemplated the cessation of this mass of suffering and gave rise to wisdom, vision, awakening, clarity, penetration, insight, and realization."

Explanation: As the prince Bodhisattva contemplated the cessation of this aggregate of suffering, he gave rise to wisdom regarding conditioned cessation, the Dharma-eye, awakening, clarity, penetration, insight, and realization.

Original Text: "Then the Bodhisattva contemplated the Twelve Links of Dependent Origination in forward and reverse order. Having known and seen this as it truly is, he attained anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) while seated. The Buddha then spoke this verse: 'These words are spoken amid the assembly; you should listen well.'"

Explanation: Then the prince Bodhisattva contemplated the Twelve Links of Dependent Origination in forward and reverse order. Having realized the Dharma of Dependent Origination as it truly is and given rise to right view and right knowledge, he attained anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) while seated on the Dharma seat. The Buddha then spoke this verse: "I speak this Dharma amid the assembly; you should listen well."

Original Text: "In the past, the Bodhisattva contemplated the Dharma, unheard before: 'From what condition does aging and death arise? By what does it exist?' Having rightly contemplated thus, he knew it originates from birth. 'From what condition does birth originate? By what does it exist?' Having reflected thus, he knew birth arises from existence. 'Having grasped that, grasping only increases existence.' Thus, the Tathāgata taught: 'Grasping is the condition for existence.'"

Explanation: In the past, the Bodhisattva contemplated the Twelve Links of Dependent Origination, a Dharma never heard before: "From what condition does aging and death arise? By what does it exist?" Having rightly contemplated thus, he knew aging and death originate from birth. "From what condition does birth originate? By what does it exist?" Having reflected thus, he realized birth arises from existence (in the three realms). "Having grasped and clung to phenomena, existence is further solidified." Therefore, the Tathāgata taught: "Grasping is the condition for existence in the three realms."

Original Text: "Like a heap of foulness scattered by the wind, so too the cause of grasping spreads widely due to craving. Craving arises from feeling—the root of suffering’s net. Due to the cause of defilement, suffering and pleasure arise together. 'From what cause does feeling originate? By what does feeling exist?' Reflecting thus, he knew feeling arises from contact. 'From what cause does contact originate? By what does contact exist?' Reflecting thus, he knew contact arises from the six sense bases."

Explanation: Like foul and filthy matter gathered together, scattered by the wind, the cause of grasping phenomena is likewise widely diffused due to craving. Craving arises from feeling—the root of suffering’s net. Due to the cause of defilement, suffering and pleasure arise together, corresponding to defilement. "From what cause does feeling originate? By what does feeling exist?" The Bodhisattva contemplated this cause and realized feeling arises from contact. "From what cause does contact originate? By what does contact exist?" Reflecting thus, he realized contact arises from the six sense bases.

Original Text: "'From what cause do the six sense bases originate? By what do the six sense bases exist?' Reflecting thus, he knew the six sense bases arise from name-and-form. 'From what cause does name-and-form originate? By what does name-and-form exist?' Reflecting thus, he knew name-and-form arises from consciousness. 'From what cause does consciousness originate? By what does consciousness exist?' Reflecting thus, he knew consciousness arises from formations. 'From what cause do formations originate? By what do formations exist?' Reflecting thus, he knew formations arise from ignorance."

Explanation: "From what cause do the six sense bases originate? By what do the six sense bases exist?" Reflecting thus, he realized the six sense bases arise from name-and-form. "From what cause does name-and-form originate? By what does name-and-form exist?" Reflecting thus, he realized name-and-form arises from consciousness. "From what cause does consciousness originate? By what does consciousness exist?" Reflecting thus, he realized consciousness arises from mental formations. "From what cause do mental formations originate? By what do mental formations exist?" Reflecting thus, he realized mental formations arise from ignorance.

Original Text: "Such causes are called the true meaning of conditionality. Observing with wisdom and skillful means, one sees the root of conditionality. Suffering is not created by the noble ones, nor does it arise without cause. Thus, the wise eradicate this suffering of impermanence. If ignorance is utterly extinguished, then formations cease. If formations cease, then consciousness ceases. If consciousness is forever extinguished, then name-and-form ceases. Since name-and-form ceases, the six sense bases cease. If the six sense bases are forever extinguished, then contact ceases. If contact is forever extinguished, then feeling ceases."

Explanation: Such causes are called the true meaning of the Dharma of conditionality. If one observes with wisdom and skillful means, one sees the root of conditionality—ignorance. Suffering is not created by the noble ones, nor does it arise without cause. Thus, the wise eradicate this suffering of birth, aging, sickness, and death—the suffering of impermanence. If ignorance is utterly extinguished, then mental formations cease. If mental formations cease, then consciousness ceases. If consciousness is forever extinguished, then name-and-form ceases. Since name-and-form ceases, the six sense bases cease. If the six sense bases are forever extinguished, then contact ceases. If contact is forever extinguished, then feeling ceases.

Original Text: "If feeling is forever extinguished, then craving ceases. If craving is forever extinguished, then grasping ceases. If grasping is forever extinguished, then existence ceases. If existence is forever extinguished, then birth ceases. If birth is forever extinguished, then aging, sickness, and the mass of suffering cease. All is utterly extinguished—this is proclaimed by the wise. The Twelve Links are profound, difficult to see and know. Only the Buddha fully comprehends whether phenomena arise or cease due to conditions."

Explanation: If feeling is forever extinguished, then craving ceases. If craving is extinguished, then grasping ceases. If grasping is forever extinguished, then existence in the three realms ceases. If existence is forever extinguished, then birth ceases. If birth is forever extinguished, then aging, sickness, and the aggregate of suffering cease. All worldly phenomena are forever extinguished—this is proclaimed by the wise. The Twelve Links of Dependent Origination are profound, difficult to encounter, difficult to recognize, and difficult to realize. Only the Buddha fully comprehends whether phenomena arise or cease due to conditions.

Original Text: "If one can observe this oneself, then there are no sense bases. One who deeply sees conditionality seeks no teacher elsewhere. One who is free from desire and undefiled regarding the aggregates, sense bases, and elements is worthy to receive all offerings, purely repaying the benefactor’s kindness. If one attains the four analytical powers and gains decisive realization, one can unravel all fetters, cut off afflictions, and practice without negligence. The aggregates of form, feeling, perception, formations, and consciousness are like a rotten cart. One who contemplates this Dharma attains perfect enlightenment. Like a bird soaring freely through the sky, moving east or west with the wind, the Bodhisattva severs all fetters as the wind stirs light garments."

Explanation: If one can personally observe the Twelve Links of Dependent Origination, one realizes there are ultimately no such things as the six sense bases. One who deeply perceives the Dharma of conditionality no longer seeks a teacher externally—the Dharma itself is the teacher. By relying on the Dharma, one attains liberation. One who is free from desire and undefiled regarding the five aggregates, eighteen elements, and six sense bases is worthy to receive all offerings and purely repay the benefactor’s kindness. If one attains the four analytical powers (of Dharma, meaning, etymology, and eloquence), one gains decisive realization of the Dharma of conditionality, unravels all fetters of affliction, severs all defilements, and practices diligently without negligence. The five aggregates—form, feeling, perception, mental formations, and consciousness—are like a rotten, decaying cart. One who contemplates this Dharma attains perfect enlightenment. Then, like a bird freely soaring through the sky, moving east or west with the wind, the Bodhisattva severs all fetters as the wind stirs light garments.

Original Text: "Vipaśyin dwelled in solitude, contemplating all phenomena: 'From what condition does aging and death arise? From what is it extinguished?' Having contemplated thus, he gave rise to pure wisdom: he knew aging and death exist due to birth; with the cessation of birth, aging and death cease."

Explanation: Buddha Vipaśyin dwelled in solitude, carefully observing the Twelve Links of Dependent Origination: "From what condition does aging and death arise? From what is it extinguished?" Having contemplated thus, he gave rise to pure wisdom: he knew aging and death exist due to birth; with the cessation of birth, aging and death cease.