An Explanation of the Twelve Nidānas in the Āgama Sutras

Chapter Four   Āgama Sutra on the Twelve Links of Dependent Origination

Original text: Those who wish to sever the path of birth and death and transcend the worldly path of the six destinies should contemplate the Twelve Links of Dependent Origination. What are the twelve? First, the fundamental is ignorance. Second, from ignorance come conditioned formations. Third, from conditioned formations comes consciousness. Fourth, from consciousness comes name-and-form. Fifth, from name-and-form come the six sense-bases. Sixth, from the six sense-bases comes contact. Seventh, from contact comes sensation. Eighth, from sensation comes craving. Ninth, from craving comes grasping. Tenth, from grasping comes becoming. Eleventh, from becoming comes birth. Twelfth, from birth come old age, sickness, and death. These are the twelve factors of dependent origination.

Explanation: If one wishes to sever the path of birth and death and transcend the cycle of the six destinies in the world, one should contemplate the Twelve Links of Dependent Origination. What are the Twelve Links of Dependent Origination? First, the fundamental cause of the cycle of birth and death is ignorance and delusion. Second, from the ignorance of the mental faculty arise the formations of actions. Third, from the actions of body, speech, and mind arise the karmic seeds of the six consciousnesses. Fourth, from the karmic seeds of the six consciousnesses arises name-and-form. Fifth, from name-and-form arise the six sense-bases. Sixth, from the six sense-bases arises contact. Seventh, from contact arises sensation. Eighth, from sensation arises craving. Ninth, from craving arises seeking and grasping. Tenth, from seeking and grasping arises becoming. Eleventh, from becoming arises birth. Twelfth, from birth arise old age, sickness, and death. The above describes the Dharma of the Twelve Links of Dependent Origination.

Original text: When these twelve factors are about to arise, one should use the Four Noble Truths to extinguish them. What are the Four Noble Truths? First, understanding suffering. Second, abandoning the cause (of suffering). Third, knowing cessation (of suffering). Fourth, practicing the path. Furthermore, contemplate birth, old age, sickness, and death. By contemplating these four things, the path of the Twelve Links of Dependent Origination is accomplished. Practitioners who contemplate these four things and wish to transcend the world should sever the factors of the Twelve Links of Dependent Origination. This is severing the root of birth and death.

Explanation: If these Twelve Links of Dependent Origination are about to arise, one should use the four truths concerning the impermanent (or the Four Noble Truths) to extinguish them. What are the four truths concerning the impermanent? First, one must know suffering and recognize suffering. Second, one must sever the accumulation (of karma) and abandon habitual tendencies. Third, one must aspire to cessation and understand the Dharma path leading to the extinction of suffering. Fourth, one must practice the Noble Eightfold Path. Additionally, constantly contemplate the four things: birth, old age, sickness, and death; then the Twelve Links of Dependent Origination can be accomplished. Practitioners who contemplate birth, old age, sickness, and death and wish to transcend the world should sever the karmic activities of the Twelve Links of Dependent Origination related to birth and death. In this way, the root of birth and death will be completely severed.

Original text: The Twelve Links of Dependent Origination have internal and external aspects. First, internally it is ignorance, externally it is earth. Second, internally it is formations, externally it is water. Third, internally it is consciousness, externally it is fire. Fourth, internally it is name-and-form, externally it is wind. Fifth, internally it is the six sense-bases, externally it is space. Sixth, internally it is calamity, externally it is seeds. Seventh, internally it is sensation, externally it is roots. Eighth, internally it is craving, externally it is stems. Ninth, internally it is grasping, externally it is leaves. Tenth, internally it is becoming, externally it is nodes. Eleventh, internally it is birth, externally it is flowers. Twelfth, internally it is old age and death, externally it is fruit. Human birth and death arise from the internal Twelve Links. The birth and death of all things arise from the external Twelve Links.

Explanation: The Twelve Links of Dependent Origination are divided into internal dharmas and external dharmas. First, the internal dharma is ignorance and delusion, the external dharma is the earth element. Second, the internal dharma is formations, the external dharma is the water element. Third, the internal dharma is the six consciousnesses, the external dharma is the fire element. Fourth, the internal dharma is name-and-form, the external dharma is the wind element. Fifth, the internal dharma is the six sense-bases, the external dharma is space. Sixth, the internal dharma is calamity, the external dharma is karmic seeds. Seventh, the internal dharma is sensation, the external dharma is roots. Eighth, the internal dharma is craving, the external dharma is the stems of plants. Ninth, the internal dharma is grasping, the external dharma is branches and leaves. Tenth, the internal dharma is becoming, the external dharma is nodes. Eleventh, the internal dharma is birth, the external dharma is flowers. Twelfth, the internal dharma is old age and death, the external dharma is fruit. Human birth and death come from the internal Twelve Links of Dependent Origination. The arising and ceasing of all things come from the external Twelve Links of Dependent Origination.

The internal Twelve Links are mental dharmas; the external Twelve Links are material dharmas. The internal dharmas refer to the Twelve Links of Dependent Origination that are very closely connected to the conscious mind and are directly possessed by the conscious mind. The external dharmas are earth, water, fire, wind, space, seeds, roots, stems, leaves, nodes, flowers, and fruit, corresponding respectively to the internal dharmas of the Twelve Links. They are more distantly related to the conscious mind, not dharmas inherently possessed by the conscious mind, but primarily dharmas upheld by the ālaya-vijñāna (storehouse consciousness).

Original text: What is ignorance? It means not revering parents, not distinguishing right from wrong. From this cause and condition arises sensation, which one does not wish to abandon. Not believing in the present life or the future life. Having begun such actions, one then follows through without doing them, and thus gains nothing. Therefore, having ignorance gives rise to formations. Having formations gives rise to consciousness. Having consciousness gives rise to name-and-form. Having name-and-form gives rise to the six sense-bases. Having the six sense-bases gives rise to karmic seeds. Having karmic seeds gives rise to sensation. Having sensation gives rise to craving. Having craving gives rise to grasping. Having grasping gives rise to becoming. Having becoming gives rise to birth. Having birth gives rise to old age and death.

Explanation: What is called ignorance? Ignorance is not revering parents, not distinguishing right from wrong. From the cause and condition of ignorance arises grasping, and one is unable to abandon the grasped dharmas. Not believing that the present life has consequences in the future life, having begun virtuous actions, one no longer wishes to do them due to ignorance, and thus gains no good result. Therefore, it is said that having ignorance gives rise to mental formations. Having mental formations gives rise to the six consciousnesses. Having the six consciousnesses gives rise to future name-and-form. Having name-and-form gives rise to the six sense-bases. Having the six sense-bases gives rise to contact. Having contact gives rise to sensation. Having sensation gives rise to craving. Having craving gives rise to grasping. Having grasping gives rise to future becoming. Having becoming gives rise to birth. Having birth gives rise to old age and death.

Original text: Therefore, after birth, humans grasp the Twelve Links. Having the Twelve Links, birth occurs. Without causes and conditions, neither birth nor the arising of all things occurs. If one does not sever the Twelve Links, one cannot escape birth and death. Practicing the Thirty-seven Aids to Enlightenment is for attaining the Way from this. The Twelve Links have five aspects. First, ignorance. Second, the essence of birth and death formations. These are causes and conditions from past lives. Third, consciousness. From consciousness, the body is received and born. Fourth, name-and-form. The form-body further develops the functions of the five aggregates. These are causes and conditions for the present life. Fifth, the six dusts (sense objects). They further create the essence of birth and death formations and karmic seeds. These are causes and conditions for future lives. Because the Twelve Links mutually cause each other throughout the three times (past, present, future), there are these five aspects.

Explanation: Therefore, after birth, humans grasp the Twelve Links of Dependent Origination. With the Twelve Links, humans can be born; without causes and conditions, not only are humans not born, but all things also do not arise. If one does not sever the Twelve Links, one cannot escape the cycle of birth and death. Practicing the Thirty-seven Aids to Enlightenment is for realizing the fruit of the Way and transcending birth and death. The Twelve Links are divided into five categories: First is ignorance. Second is the mental formations operating in birth and death. These two are causes and conditions from past lives, enabling the continuous birth in future lives, hence the birth and death of the present five aggregates. Third is the six consciousnesses; from the karmic seeds of the six consciousnesses, the form-body is born. Fourth is name-and-form; it allows the form-body to extend the functional activities of the five aggregates. This is the causal condition for the existence of the present five-aggregate body. Fifth is the six sense-bases; they can diligently create karmic seeds, which are the causal conditions for the birth of the future form-body. The Twelve Links are the causes and conditions of birth and death flowing through the three times (past, present, future), broadly summarized into these five categories.

Original text: The Twelve Links originally arise from ten phenomena of the body. Of these ten phenomena, seven phenomena manifest from the form-body (rūpa). Three phenomena manifest from the four mental aggregates (vedanā, saṃjñā, saṃskāra, vijñāna). The ten phenomena together constitute the five aggregates, which then become the Twelve Links. Earth is likened to ignorance. Formations are the flourishing aggregates, thus creating the actions of birth and death. Self-planted karmic seeds are called formations. Having formations, there is consciousness. Consciousness receives the body in birth and death. Having consciousness, there is name-and-form.

Explanation: The Twelve Links of Dependent Origination originally manifest as ten phenomena on the five-aggregate body. Of these ten phenomena, seven phenomena manifest from the form-body and form-dharmas. Three phenomena manifest from the four mental aggregates: sensation, perception, formations, and consciousness. Name-and-form constitutes the five aggregates; the ten phenomena on name-and-form constitute the five aggregates. The seven phenomena are killing, stealing, sexual misconduct, divisive speech, harsh speech, frivolous speech; these seven matters all manifest from the form-body. The three phenomena are jealousy, hatred, and ignorance; they manifest from the four dharmas: sensation, perception, formations, and consciousness. The ten phenomena combined constitute the five aggregates, which are the Twelve Links. Ignorance is metaphorically the earth, the fundamental. The formations of the mental faculty produce the five flourishing aggregates. The five flourishing aggregates operate within ignorance; the karmic seeds of the five flourishing aggregates manifest from the ground of ignorance and delusion, and mental formations appear. After mental formations arise, there is the six consciousnesses bearing the birth and death of the five-aggregate body. Having the six consciousnesses, name-and-form is born.

Original text: The body further performs ten actions, completing the five aggregates. Having name-and-form, there are the six sense-bases. The body further operates the activities of the flourishing aggregates, planting seeds which will later again undergo continuous transformation. Because they are causes and conditions for birth and death, they are called dependent origination. The ten actions of the body are the Twelve Links: jealousy is ignorance; hatred is birth and death; doubt is consciousness; killing is name-and-form; stealing is the six dusts (sense objects); sexual misconduct is contact; divisive speech is sensation; false speech is craving; harsh speech is accomplishment; frivolous speech is volition. Because there is existence and non-existence (of life), there are the Twelve Links.

Explanation: The form-body further performs ten kinds of actions, having the above ten phenomena, becoming the five-aggregate body. After name-and-form appears, there are the six sense-bases. The form-body further operates the activities of the five aggregates' body, speech, and mind, planting seeds which then give rise to the continuous operation of the future five-aggregate body, thus becoming the causes and conditions for birth and death; therefore, it is called the Dharma of Dependent Origination. The ten kinds of actions performed by the form-body are also the Twelve Links. Among them, jealousy is ignorance, hatred is birth and death, mental doubt is the six consciousnesses, the karmic action of killing is name-and-form, the karmic action of stealing is the six sense-bases, the karmic action of sexual desire is contact, the karmic action of divisive speech is sensation, the karmic action of false speech is craving, the karmic action of harsh speech accomplishes the five flourishing aggregates, the karmic action of frivolous speech is volitional action. In this way, there can be future becoming. The existence or non-existence of life represents the Twelve Links.

Original text: Why is this so? Sexual desire is ignorance. Hatred is birth and death. Doubt is consciousness. These three internal matters are the fundamental. Having these three matters, there arise the seven matters, completing the actions of the five flourishing aggregates. Jealousy is the fundamental of the five-aggregate actions, therefore it belongs to the category of doubt. If the five-aggregate actions are satisfactory, it is good; if unsatisfactory, the mind gives rise to hatred; thus, the ten karmic actions of birth and death are created. The external manifests from the body, reflecting the internal mind. Doubt means the mind does not distinguish right from wrong; that which does not recognize birth and death is the mind of the six consciousnesses. Practitioners who wish to sever the Twelve Links should first sever the ten actions of the five-aggregate body. This severs ignorance. Once ignorance is severed, the five-aggregate body will be extinguished.

Explanation: Why is it said this way? Sexual desire is ignorance, hatred is birth and death, mental doubt is the six consciousnesses. These three internal matters are the fundamental cause of the five aggregates. Having the fundamental, there arise the seven kinds of matters: killing, stealing, sexual misconduct, false speech, divisive speech, frivolous speech, and harsh speech, accomplishing the karmic actions of the five flourishing aggregates. Jealousy is the fundamental of the five-aggregate actions, therefore it belongs to the category of mental doubt. If the actions of the five-aggregate body are satisfactory, it is good; if unsatisfactory, the mind gives rise to hatred; thus, the ten karmic actions of birth and death are created. The external dharmas manifest from the form-body, reflecting the internal mind and intention. Mental doubt means the mind does not distinguish right from wrong internally; that which cannot recognize birth and death is the mind of the six consciousnesses. Practitioners who wish to sever the Twelve Links should first sever the ten kinds of actions of the five-aggregate body. In this way, ignorance is severed. Once ignorance is severed, the five-aggregate body will be completely extinguished.

Original text: The Twelve Links are also extinguished and severed. The ten actions of the body: externally they come from the body, internally they come from the mind. Therefore, it is said the body is upheld by the mind. This means not killing. It also means externally it comes from the mouth, internally it comes from severing jealousy. Severing jealousy means that regarding all things, if the intention does not arise, hatred ceases. Hatred ceasing, killing ceases. Killing ceasing, greed ceases. Greed ceasing, weeping ceases. The external mouth refers to sound. Ceasing sound means divisive speech, harsh speech, false speech, and frivolous speech also cease. Having no doubt, one enters the Path. This is returning the five aggregates and severing the root of the Twelve Links.

Explanation: Practicing the Dharma of the Twelve Links and performing the ten kinds of actions can also completely extinguish and sever the five-aggregate body. Because the external dharmas (forms, sounds, smells, tastes, touches, mental objects) manifest dependent on the form-body, the internal dharmas arise following the mind and intention; therefore, it is said that the form-body is upheld and maintained by the mind and intention. For example, not killing can also be said to manifest externally from the mouth and internally from severing jealousy. Regarding all things, as long as intention does not arise, hatred ceases. Hatred ceasing, the karmic action of killing ceases. The karmic action of killing ceasing, greed ceases. Greed ceasing, the pain of weeping ceases. The external dharmas created by the mouth are sounds. Stopping the sounds means divisive speech, harsh speech, false speech, and frivolous speech also cease. Internally having no doubt, one enters the Path. This is the ten kinds of actions returning to the five aggregates, thereby severing the root of the Twelve Links.

Original text: There are three distinctions in the bodies humans receive. First, the flourishing five aggregates. Second, the eighteen elements. Third, the actions of the Twelve Links. These three matters result in three distinctions of the body. First, the flourishing five aggregates: the five aggregates arise from the ten actions of the body. From the eye comes the aggregate of form. From the ear comes the aggregate of sensation. From the nose comes the aggregate of perception. From the mouth comes the aggregate of mental formations (birth and death). From the mind comes the aggregate of consciousness. The mind is the master, mindfulness confronts these six matters as the fundamental. This is the ground of the five aggregates.

Explanation: There are three distinctions in the bodies humans receive upon birth. The first distinction is in the flourishing five aggregates. The second distinction is in the eighteen elements. The third distinction is in the actions of the Twelve Links. These three distinct matters result in the received form-body having three distinctions. The first, the flourishing five aggregates, refers to the five-aggregate body being able to perform ten kinds of actions from the form-body. Actions performed on the eye faculty constitute the form aggregate. Actions performed on the ear faculty constitute the sensation aggregate. Actions performed on the nose faculty constitute the perception aggregate. Actions performed with the mouth constitute the formations aggregate (birth and death). Actions performed on the mental faculty constitute the consciousness aggregate. The conscious mind dominates thoughts and confronts the six kinds of activities: forms, sounds, smells, tastes, touches, and mental objects. These are the fundamental of all dharmas. The above is the ground of the five aggregates.

Original text: Second, the eighteen elements enter the nineteen faculties. The eighteen elements are the actions of the five aggregates, also called the flourishing aggregates. Having objects and faculties is the basis of the twelve sense-bases. The six faculties are the eighteen realms. Having consciousness makes nineteen faculties. Speaking of the eighteen elements: because consciousness does not arise (as a separate element in this count), it is the eighteen elements. This describes the actions of the flourishing aggregates giving rise to the eighteen elements and the nineteen faculties.

Explanation: Second, the eighteen kinds of dharmas enter into the nineteen faculties. The eighteen kinds of dharmas are the operation of the five-aggregate body, also called the flourishing aggregates. The six faculties confronting the six objects are the basis of the twelve sense-bases. Adding the six consciousnesses makes eighteen elements (dhātus). Adding the mental faculty (manas), it is therefore called the nineteen faculties. The mentioned eighteen kinds of dharmas exclude the seventh consciousness (manas), making eighteen kinds. During the operation of the five flourishing aggregates, there are eighteen kinds of dharmas, cooperating together with the mental faculty as the nineteenth dharma.

Original text: Third, the Twelve Links refer to the actions of the flourishing five aggregates. Seeking the Twelve Links gives rise to the body. It is the same body with ten actions, merely distinguished differently. From form one obtains the body. From the four aggregates (sensation, perception, formations, consciousness) one obtains the name. From name-and-form one obtains love and sensation. From sensation actions come ignorance. Actions with ignorance then complete the Twelve Links. The Path should be for severing this.

Explanation: Third, the Dharma of the Twelve Links refers to the flourishing operation of the five aggregates, pursuing the Twelve Links, whereby the five-aggregate body comes into being. The five-aggregate body has ten kinds of karmic actions. Specifically classified: from the form aggregate one obtains the form-body. From the sensation, perception, formations, and consciousness aggregates one obtains the name. On name-and-form, love and sensation can be manifested. From sensation, the ignorance of mental actions can be manifested. The ignorance of mental actions accomplishes the Dharma of the Twelve Links. It is through practicing the Path that the Dharma of the Twelve Links can be severed.

Original text: The form-body is not the sentient being's body; the name of the four aggregates (sensation, perception, formations, consciousness) is the sentient being's body. Although the form-body has eyes, ears, nose, tongue, and body, it is still not the body. Why? If the ear were the human body, it should be able to hear everything. But in reality, the ear faculty can only hear sounds, one thing; it cannot hear or discern other things. All things obtain names from their forms. For example, the word 'gold'. For instance, using gold to make an object; it is because of the form of gold that it obtains the name.

Explanation: The form-body is not the sentient being's body; the name of the four aggregates—sensation, perception, formations, and consciousness—is the sentient being's body. Although the form-body has eyes, ears, nose, tongue, and body, it is still not the body. Why is this said? If it were said that the ear faculty is the human body, it should be able to hear all dharmas. But in reality, the ear faculty can only hear the single dharma of sound; other dharmas it cannot hear or discern. All dharmas obtain names from their forms. For example, the word 'gold'. For instance, using gold to make gold objects; it is because of the form of gold that it obtains names like gold ring, gold bracelet, etc.

The form-body must have the seven consciousnesses to have functional activities. Having functional activities, and complete functional activities, constitutes the five-aggregate body. Without the seven consciousnesses, it is like insentient matter such as wood or earth.

Original text: Earth, water, fire, wind, and space: these five things make the body, yet they are still not the body. Why? Because the body knows subtle tactile sensations. After a person dies, the earth element no longer knows subtle tactile sensations. Therefore, know that earth, water, fire, wind, and space are not the body. The body is empty, the mind is also empty; both are empty, possessing nothing, and without sensation. Why? After a person dies, they no longer feel sensations. Thus it is said to be empty. After the mind has left the body, there is also no sensation. But because causes and conditions combined, it returns to non-existence.

Explanation: The five great elements—earth, water, fire, wind, and space—constitute the form-body, but this is still not the body. Why is this said? Because the body can discern subtle tactile sensations. After a person dies, the earth, water, fire, wind, and space are still present, but they no longer know subtle tactile sensations. Therefore, one should know that the form-body constituted by earth, water, fire, wind, and space is not the body. Actually, the body is empty, the mental faculty is also empty; the five aggregates are all empty, empty to the point of possessing nothing, and without sensation. Why is this said? Because after a person dies, there are no more sensations. Therefore, it is said that everything is empty. After the mental faculty leaves the body, there are also no sensations. The five-aggregate body merely exists due to the combination of causes and conditions. When causes and conditions disperse, it ultimately returns to non-existence, becoming empty.

Original text: There are twelve winds in the body: the upper breath wind, the lower breath wind, the eye wind, the ear wind, the nose wind, the back wind, the flank wind, the navel wind, the arm wind, the foot wind, the private parts wind, and the knife wind. The knife wind afflicts the sick person. The life-taking knife wind. The knife wind severs human life. Birth, old age, sickness, death. Birth means the initial descent into the mother's womb. Having been born, one ages. Death means cessation in the mind. Because cessation is used, the breath of decay enters and exits. One sees the original nature of the body.

Explanation: Sentient beings have twelve kinds of winds in their bodies: the wind of ascending breath and the wind of descending breath, wind at the eye faculty, wind at the ear faculty, wind at the nose faculty, wind at the back, wind at the flanks, wind at the navel, wind at the arms, wind at the feet, wind at the private parts, and the knife wind. The knife wind can harm people, making them sick; the life-taking knife wind kills, severing human life. Humans have birth, old age, sickness, and death. Birth is when one first descends into the mother's womb; having been born, one gradually ages. The termination of life is death; termination is the cessation of the mental faculty's function on the form-body. Because the function of the mental faculty on the form-body ceases, the breath of decay appears. At this time, one knows the original nature of the body.

Original text: Combining ten things causes decay. The five things in the body: First, earth. Second, water. Third, fire. Fourth, wind. Fifth, space. The hard is earth. The soft is water. The hot is fire. The breath is wind. The place where food and drink enter and exit is space. Also, other causes and conditions combine to form a person. One conceives of it as one's own body. If one wishes to encompass all things as the body, combine another five causes and conditions: First, form. Second, sensation. Third, perception. Fourth, mental formations (birth and death). Fifth, consciousness. These ten things combined make birth and death appear.

Explanation: Ten kinds of things combined can decay the form-body. The five things in the form-body: First, earth. Second, water. Third, fire. Fourth, wind. Fifth, space. The hard is earth. The soft is water. The hot is fire. The breath is wind. The place where food and drink enter and exit is space. Also, other causes and conditions combine to form a person. One conceives of this combination as one's own body. If one wishes to encompass all things as the body, combine another five dharmas of causes and conditions: First, the form aggregate. Second, the sensation aggregate. Third, the perception aggregate. Fourth, the formations aggregate. Fifth, the consciousness aggregate. These ten causes and conditions combined together cause the dharmas of birth and death to manifest.