Dīrgha Āgama, Volume I: The Twelve Links of Dependent Origination

(IV) Original Text: Such causes and conditions are called the true meaning of causation. Through the observation of wisdom and skillful means, one can perceive the root of causation. Suffering is not created by sages, nor does it arise without cause. Therefore, the suffering of impermanence is to be eradicated by the wise. When ignorance ceases, then volitional formations cease. When volitional formations cease, then consciousness ceases. When consciousness permanently ceases, then name-and-form ceases. When name-and-form ceases, then the six sense bases cease. When the six sense bases permanently cease, then contact ceases. When contact permanently ceases, then feeling ceases.

When feeling permanently ceases, then craving ceases. When craving permanently ceases, then clinging ceases. When clinging permanently ceases, then becoming ceases. When becoming permanently ceases, then birth ceases. When birth permanently ceases, then aging, illness, and the suffering aggregate cease. All is utterly extinguished. This is proclaimed by the wise. The twelve links are profound, difficult to see, difficult to know and comprehend. Only the Buddha fully understands them—whether existence arises from causes or not.

Explanation: The Dharma of causes and conditions described above is called the Dharma of causes and conditions pertaining to the true meaning. If one observes it through wisdom and skillful means, one can perceive the fundamental root of causes and conditions, which is ignorance. The suffering of birth, aging, sickness, and death is not created by sages, nor does it arise without cause. Therefore, the wise eradicate the suffering of birth, aging, sickness, and death—the suffering born of change and impermanence. When ignorance is extinguished, volitional formations cease. When volitional formations cease, the six consciousnesses cease. When the six consciousnesses are permanently extinguished, name-and-form no longer arises. Since name-and-form is extinguished, the six sense bases no longer arise. When the six sense bases are permanently extinguished, contact no longer arises. When contact is permanently extinguished, feeling no longer arises.

When feeling is permanently extinguished, craving no longer arises. When the cause of craving is extinguished, clinging no longer arises. When clinging is permanently extinguished, becoming no longer arises. When becoming is permanently extinguished, birth no longer arises. When birth is permanently extinguished, the suffering aggregate of aging and sickness no longer arises. All is utterly extinguished. This is proclaimed by the wise. The Dharma of the twelve links of dependent origination is profound, difficult to encounter, difficult to recognize, and difficult to realize. Only the Buddha fully understands whether the causes for the arising of all phenomena exist or not.

Original Text: If one can observe inwardly, then the six sense bases cease to exist. One who profoundly perceives causes and conditions no longer seeks a teacher externally. One who is free from desire and undefiled regarding the aggregates, elements, and sense bases is worthy to receive all offerings, purely repaying the kindness of the benefactor. If one attains the four kinds of unhindered wisdom, gains decisive realization, liberates beings from all fetters, and eradicates negligence without slackening—then regarding form, feeling, perception, volitional formations, and consciousness, like a decrepit old cart, one who contemplates this Dharma with true insight attains perfect enlightenment. Like a bird soaring freely in the sky, moving east and west with the wind, the Bodhisattva severs all fetters as the wind flutters a light garment. Vipasyin Buddha, dwelling in tranquility, contemplated all phenomena: “From what cause does aging-and-death arise? From what cause does it cease?” Having contemplated thus, he gave rise to pure wisdom, knowing that aging-and-death arises from birth; when birth ceases, aging-and-death ceases.

Explanation: If one can personally observe the Dharma of the twelve links of dependent origination, one realizes that the six sense bases fundamentally have no inherent existence. One who deeply contemplates the Dharma of causes and conditions no longer seeks a teacher externally, for the Dharma itself is the teacher. One who is free from desire and undefiled regarding the five aggregates, eighteen elements, and six sense bases is worthy to receive all offerings, purely repaying the kindness of the benefactor. If one attains the four kinds of unhindered wisdom, one gains decisive realization regarding the Dharma of causes and conditions, liberates all beings from the bonds of afflictions, eradicates all defilements, and diligently practices without negligence.

The five aggregates—form, feeling, perception, volitional formations, and consciousness—are like a rotten, decrepit cart. One who contemplates this Dharma with true insight attains perfect enlightenment, like a free bird soaring in the sky, moving east and west with the wind. The Bodhisattva severs all fetters, like the wind fluttering a light garment. Vipasyin Buddha, in a place of tranquility, carefully observed the Dharma of the twelve links of dependent origination, contemplating: “From what cause does aging-and-death arise? From what cause is it extinguished?” Having performed this contemplation, he gave rise to pure wisdom, knowing that aging-and-death exists because of birth; when birth ceases, aging-and-death ceases.