Saṃyukta Āgama, Volume 12 (288) Part 3

(3) Original text: Venerable Śāriputra further asked Venerable Mahākoṭṭhita: "It was previously stated that name-and-form is neither self-created, nor created by another, nor created by both self and another, nor created without cause, yet that name-and-form arises conditioned by consciousness. But now it is also said that consciousness is conditioned by name-and-form. How is this to be understood?" Venerable Mahākoṭṭhita replied: "I shall now offer an analogy. A wise person comprehends through analogy. Just as three reeds stand on open ground, leaning against each other for support—if one is removed, the other two cannot stand; if two are removed, the remaining one cannot stand—they stand only by mutually relying on each other. Similarly, consciousness conditioned by name-and-form is thus: they mutually rely on each other and thereby grow.

Explanation: Śāriputra again asked Koṭṭhita: "You previously stated that name-and-form does not arise spontaneously, is not produced by external conditions, is not born from the conjunction of self and external conditions, nor does it arise without cause, yet name-and-form arises due to the six consciousnesses. Now you also say the six consciousnesses arise conditioned by name-and-form. What is the principle behind this?"

Koṭṭhita replied: "I shall now offer an analogy. A wise person will comprehend the principle through this analogy. It is like three reeds standing on open ground—they must lean against each other to remain upright. If one reed is removed, the other two cannot stand; if two are removed, the remaining one cannot stand. They stand only by mutually relying on each other. The mutual conditioning and interdependence between consciousness and name-and-form are likewise—they can only grow by relying on each other."

"The principle that the five aggregates of name-and-form arise conditioned by the six consciousnesses is this: because the six consciousnesses continuously create bodily, verbal, and mental actions, the karmic seeds are stored, and thus the five-aggregate body cannot cease. Consequently, rebirth in the three realms continues. Due to the persistence of karmic seeds for future lives, there arises an intermediate state body (antarābhava) and future name-and-form. The mental faculty (manas, the seventh consciousness) within the intermediate state body flows through the six realms of rebirth according to karmic seeds. It then takes rebirth together with the eighth consciousness (ālaya-vijñāna), giving rise to the initial name-and-form of the next life—'name' being the seventh consciousness (manas), and 'form' being the fertilized ovum.

"The principle that the six consciousnesses arise conditioned by name-and-form is this: as the name-and-form of a sentient being in the fetal stage continues to develop, the six sense bases mature. When the six sense faculties contact the six sense objects, the six consciousnesses arise within the five-aggregate body of name-and-form. Thus, name-and-form and the six consciousnesses exist in a relationship of mutual dependence, each enabling the other to arise and function, perpetuating the cycle of birth and death."

"In the twelve links of dependent origination, there is also the teaching that 'consciousness conditions name-and-form' and 'name-and-form conditions consciousness.' Here, 'consciousness' does not refer to the six consciousnesses but to the consciousness of the ālaya-vijñāna (storehouse consciousness), the eighth consciousness. This means the ālaya-vijñāna, conditioned by the five aggregates of name-and-form, can operate and function within the realm of the five aggregates. Conversely, name-and-form must be conditioned by the ālaya-vijñāna to arise, develop, and continuously function. Without the ālaya-vijñāna to depend upon, name-and-form cannot arise; without name-and-form, the ālaya-vijñāna abides in the state of remainderless nirvana (nirupadhiśeṣa-nirvāṇa)."

Original text: Venerable Śāriputra said: "Excellent indeed, Venerable Mahākoṭṭhita! Among the Blessed One’s śrāvaka disciples, you are one of wisdom and understanding, skilled in taming [the mind], fearless, beholding the nectar of the Dharma, having fully embodied the nectar of the Dharma through direct realization. Venerable Mahākoṭṭhita, you possess such profound and eloquent exposition of the Dharma, able to answer all manner of difficult questions. Like a priceless jewel revered by the world, I now revere Venerable Mahākoṭṭhita in the same way. I have now obtained great benefit in your presence. Other practitioners of the holy life, having repeatedly visited you, have also obtained great benefit because you, Venerable One, skillfully expound the Dharma. Now, on account of the Dharma spoken by Venerable Mahākoṭṭhita, I shall offer thirty kinds of praise, extolling and rejoicing [in your merit]."

Explanation: Śāriputra praised him, saying: "Excellent, Mahākoṭṭhita! Among the Blessed One’s śrāvaka disciples, you are one of wisdom and penetrating understanding, skilled in subduing your own mind, fearless, having directly realized the nectar of the Dharma—fully embodying the liberating nectar of the Dharma through personal realization: 'My defilements are ended, the holy life has been established, what had to be done has been done, I know there will be no further becoming.' You possess such unimpeded eloquence in expounding the profound meaning of the Dharma—able to resolve all manner of challenges and inquiries. You are like a priceless jewel revered by the world. I now revere Venerable Mahākoṭṭhita in the same way. I have now obtained the benefit of the wholesome Dharma in your presence, and other practitioners of the holy life have also obtained great benefit through repeated discussions and inquiries with you. Because you, Venerable One, skillfully expound the Dharma, I shall now offer thirty kinds of praise for the teachings spoken by Venerable Koṭṭhita, extolling the merits and rejoicing in the merits."