Section Two   The World-Honored One’s Sequential and Reverse Contemplation of the Twelve Links of Dependent Origination

(285) The World-Honored One’s Sequential and Reverse Contemplation of the Twelve Links of Dependent Origination

Original Text: Thus have I heard. At one time, the Buddha was staying in Śrāvastī, at the Jeta Grove, Anāthapiṇḍika’s Park. At that time, the World-Honored One addressed the bhikkhus: “I recall that in a past life, before attaining perfect enlightenment, dwelling alone in a quiet place, diligently engaged in meditative contemplation, this thought arose in me: ‘The world is difficult to penetrate. What is meant by birth, aging, sickness, death, passing away, and rebirth? Yet sentient beings do not have true knowledge regarding birth, aging, death, and that upon which they depend.’”

Explanation: When the World-Honored One was in Śrāvastī, at the Jeta Grove, Anāthapiṇḍika’s Park, he told the bhikkhus: “Using my recollection of past lives, I remember that in a past life before attaining Buddhahood and perfect enlightenment, alone in a quiet place undisturbed by others, single-mindedly and diligently engaging in meditative contemplation, this notion arose in my mind: This world is full of suffering. These sufferings are either brought about by birth, or by aging, or by sickness, or by death; or by the passing away of life; or by rebirth. Yet sentient beings do not truly know the faults of birth, aging, sickness, and death, nor do they truly know the dharmas upon which birth, aging, sickness, and death depend.”

Original Text: “I thought thus: ‘Because of what existence is there birth? Conditioned by what is there birth?’ Immediately, through right contemplation, uninterrupted knowledge arose. Because there is existence, there is birth; conditioned by existence, there is birth. Again I contemplated: ‘Because of what is there existence? Conditioned by what is there existence?’ Immediately, through right contemplation, true uninterrupted knowledge arose. Because there is clinging, there is existence; conditioned by clinging, there is existence.”

Explanation: “In meditative contemplation, this doubt arose in me: What dharma, when it exists, causes the appearance of a living being? By the condition of what dharma does a living being arise? Immediately, right contemplation arose within meditative contemplation. After right contemplation, uninterrupted wisdom-knowledge without doubt arose, realizing the following principle: Because the realm of the three worlds exists, living beings are born; because the conditions for the existence of living beings in the realm of the three worlds are complete, living beings appear.

“Building upon this, I contemplated further: What dharma, when complete, causes the conditions for existence in the realm of the three worlds to be complete? By the condition of what dharma is the existence of the realm of the three worlds produced? Then I entered right contemplation. After right contemplation, true uninterrupted wisdom-knowledge arose: Due to grasping at the dharmas of the five aggregates, the existence of the realm of the three worlds arises; because the mind clings to the dharmas of the five aggregates, the existence of the realm of the three worlds appears.”

In this passage, the Buddha is describing the process of true practice according to principle, recounting the process of genuine investigation and realization. First, doubt arises regarding the dharma being investigated. When doubt arises deeply, superficial mental thinking cannot resolve this doubt, because it is the manas (seventh consciousness) that doubts; this doubt must be resolved by oneself personally; the sixth consciousness (mano-vijñāna) cannot substitute for manas. Thus, the Buddha, in concentration, engaged in right contemplation, which is the profound and subtle investigation by manas. The result of the investigation was the arising of uninterrupted right knowledge. Uninterrupted knowledge is precisely the knowledge of manas; the knowledge of the sixth consciousness is often interrupted, especially after death. Because it is manas itself that investigates, ultimately it is manas itself that uninterruptedly realizes the truth, realizes the true nature of dharmas.

If the Buddha had not had meditative concentration, first, manas could not have given rise to doubt—it would have been only the superficial doubt of the sixth consciousness; second, manas could not have personally engaged in profound and subtle investigation, and ultimately uninterrupted knowledge could not have arisen. It could only have been through the sixth consciousness’s reasoning, analysis, understanding, and judgment, without truly realizing the true nature of dharmas. Therefore, Pratyekabuddhas (Solitary Realizers), practicing alone in deep mountains, all possess very deep meditative concentration; their power of contemplation is very profound and subtle, surpassing others, and moreover, it is right contemplation. Although non-Buddhists also have deep meditative concentration, they lack right contemplation because they have wrong views, so their contemplation is not right. With deep meditative concentration, concentrated mind, and powerful contemplative ability, great wisdom and true wisdom can be opened.

At that time, the Buddha was still a Pratyekabuddha. There was no Buddha appearing in the world, no Dharma existed, no Sangha teaching the Dharma. Alone, he renounced the world in the mountains and forests. His meditative concentration and wisdom were both profound and subtle. Alone, he contemplated the causes of the suffering dharmas of birth, aging, sickness, and death in the world of the five aggregates. Then he contemplated why, with the world being so full of suffering, sentient beings do not awaken or become enlightened. The Buddha, seeking to liberate sentient beings from suffering, investigated in meditative concentration how life comes into existence.

Original Text: “Again I thought thus: ‘What is the cause of clinging? Because of what is there clinging? Conditioned by what is there clinging?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Clinging arises from tasting and relishing dharmas, from mental preoccupation and bondage; craving grows. Because there is craving, there is clinging; conditioned by craving, there is clinging. Clinging conditions existence; existence conditions birth; birth conditions aging, death, sorrow, lamentation, pain, distress, and despair. Thus, thus arises the complete aggregation of great suffering.’”

Explanation: “Another doubt arose in me: What causes the clinging to the body of five aggregates? Because of what existence does clinging arise? By the condition of what dharma is clinging produced? After this thought arose, I immediately entered right contemplation. Then, true uninterrupted wisdom arose, realizing that the reason for having a clinging mind is because there is greed and attachment to the dharmas of the five aggregates world. The mind constantly dwells on dharmas, and thus the mind is bound by dharmas. Craving and desire for the dharmas of the five aggregates world will continuously increase. Because there is craving, there is clinging; because of craving, clinging arises. Because of clinging, the existence of the three realms arises; because there is the three realms, living beings are born within them. After living beings are born, there is aging, sickness, death, sorrow, lamentation, pain, and distress. Thus, immeasurable great suffering aggregates.

“The meaning expressed in this text is that craving and desire are the direct root cause of the suffering of birth, aging, sickness, and death. Therefore, craving is suffering, not happiness; it is the cause of suffering, not the cause of happiness. Sentient beings are deluded; they do not know this principle. Everywhere they crave and cling, attached and unwilling to let go. They have never deeply contemplated in concentration: What in this world is worth clinging to and craving for? What is the result of such craving? Is there any happiness to be gained? What is the essence of craving? Ultimately, what is worth clinging to and grasping without letting go?

“If conditions are sufficient, dwelling alone in a quiet place, contemplating all dharmas, all mental activities, carefully, quietly, and thoroughly observing, one will truly realize that there is actually nothing in all dharmas worth craving for. All desires are unreal and also suffering. Fundamentally, there is no world, nor is there any world. Thus, the mind becomes empty. When the mind is empty, suffering is extinguished; then happiness is attained, and liberation is achieved. The key is to courageously trace back to the source, link by link, investigating what mind and dharmas are, what they consist of. Finally, one will discover that mind and dharmas are nothing at all, have nothing at all. Then worldly affairs will be resolved, and sentient beings will be liberated and free.”

Original Text: “Bhikkhus, what do you think? For example, a lamp burns with light depending on oil and a wick. If oil and wick are repeatedly added, will that lamp’s light endure for a long time?” They replied: “Yes, World-Honored One.” “Similarly, bhikkhus, if you take delight in form, relish it, are preoccupied with it, bound by craving, and craving grows, then because of craving, clinging arises. Clinging conditions existence; existence conditions birth; birth conditions aging, death, sorrow, lamentation, pain, distress, and despair. Thus, thus arises the complete aggregation of great suffering.”

Explanation: “Bhikkhus, what do you think? For example, by the condition of oil and a wick, a lamp can burn and emit light. If oil and wick are added repeatedly, will that lamp’s light last for a long time?” The bhikkhus replied: “Yes, World-Honored One.” “Bhikkhus, similarly, if you grasp at form, indulge in it and cannot free yourselves, always recalling, thinking about form, you will be bound by craving. Due to the continuous increase of craving for form, clinging arises; because of clinging to form, the karmic seeds for future lives are stored, and the existence of the three realms in the future will continuously appear; because there is the existence of the three realms, the lives of sentient beings will be born; with life, there is aging, sickness, death, sorrow, lamentation, pain, and distress. Thus, the greatest suffering in the world aggregates.

Original Text: “At that time, I thought thus: ‘When what is absent is aging and death absent? When what ceases does aging and death cease?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Without birth, there is no aging and death; when birth ceases, aging and death cease.’ Again I thought: ‘When what is absent is birth absent? When what ceases does birth cease?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Without existence, there is no birth; when existence ceases, birth ceases.’

Explanation: “At that time, another doubt arose in me: What dharma, when absent, causes aging and death to be absent? What dharma, when extinguished, causes aging and death to be extinguished? After this doubt arose, I immediately entered right contemplation. After right contemplation, uninterrupted wisdom-knowledge arose, knowing that without birth, there is no aging and death; when birth is extinguished, aging and death are extinguished. I again had this doubt: What dharma, when absent, causes birth to be absent? What dharma, when extinguished, causes birth to be extinguished? I immediately entered right contemplation. After right contemplation, uninterrupted wisdom-knowledge arose, knowing that when the existence of the three realms is absent, birth is absent; when the existence of the world is extinguished, birth is extinguished.

This is the reverse deduction of the twelve links of dependent origination, also called going against the stream, counter to the flow of birth and death. Previously, it was the sequential deduction of the twelve links, also called going with the stream, following the flow of birth and death. Although superficially it appears to be deduction, in reality, it is deep contemplation, not superficial reasoning. Practitioners with deep meditative concentration and profound doubt cannot use the superficial reasoning of the sixth consciousness; it is all the deep contemplation and investigation of manas in meditative concentration. Sequential deduction can lead to the flow of birth, aging, sickness, and death; reverse deduction can reveal how to extinguish birth, aging, sickness, and death and attain liberation. Finding the root cause of birth, aging, sickness, and death and severing it at the root, birth, aging, sickness, and death cease.

Original Text: “Again I contemplated: ‘When what is absent is existence absent? When what ceases does existence cease?’ Immediately, through right contemplation, true uninterrupted insight arose: ‘Without clinging, existence is absent; when clinging ceases, existence ceases.’ Again I thought: ‘When what is absent is clinging absent? When what ceases does clinging cease?’ Immediately, through right contemplation, true uninterrupted insight arose: ‘The dharmas that are clung to are impermanent, arising and ceasing. With dispassion, cessation, renunciation, and relinquishment, the mind no longer dwells on them, the mind is not bound by them, then craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, existence ceases. With the cessation of existence, birth ceases. With the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus, thus ceases the complete aggregation of great suffering.’”

Explanation: “Again I contemplated: What dharma, when absent, causes the existence of the three realms to be absent? What dharma, when extinguished, causes the existence of the three realms to be extinguished? After this doubt arose, I immediately entered right contemplation. After right contemplation, uninterrupted wisdom of contemplation arose, realizing that when clinging is absent, the existence of the three realms is absent; when clinging is extinguished, the existence of the three realms is extinguished.

“I again had this doubt: What dharma, when absent, causes clinging to be absent? What dharma, when extinguished, causes clinging to be extinguished? I immediately entered right contemplation. After right contemplation, uninterrupted wisdom of contemplation arose, realizing that all dharmas that are clung to are impermanent and subject to arising and ceasing. Without desire for these impermanent, arising-and-ceasing dharmas, with desire extinguished, renouncing attachment to dharmas and craving for dharmas, the mind no longer dwells on the dharmas of the five aggregates world, the mind is no longer bound by the dharmas of the five aggregates world, then craving will be extinguished; after craving is extinguished, clinging to worldly dharmas will cease; after clinging ceases, the existence of the three realms will cease; after the existence of the three realms ceases, birth will cease; after birth ceases, aging, sickness, death, sorrow, lamentation, pain, and distress will cease. Thus, the great conflagration of birth-and-death suffering will be extinguished, and from then on, there will be no more suffering.

“Why, when one no longer clings to the five aggregates world, does the existence of the three realms disappear? Because the nature of clinging is the ignorance of manas, the pervasive conceptual grasping of manas. The three realms are established precisely because of the ignorant grasping of manas. When manas exhausts grasping and no longer clings to the five aggregates world, the mind becomes empty and pure, no longer creating karmic actions for the three realms, or creating them minimally. The karmic seeds for the three realms will gradually disappear. During the remainder of the lifespan, abiding in the Nirvana with Remainder, at the time of death, when manas does not grasp or cling to any dharma, then the ālaya-vijñāna can no longer produce any dharma, nor can it produce the seed of manas consciousness. Then manas ceases, the body of five aggregates disappears, and from then on, no body of five aggregates is born again. The existence of the three realms belonging to oneself also ceases and is not born again. Because there is no existence of the three realms, future lives have no basis. Furthermore, without karmic seeds for the three realms, the conditions and causes for the birth of life are incomplete, and thus no living being appears again.

“Why, when craving is extinguished, does the nature of clinging cease? Because craving causes the mind to sink deeply into the five aggregates world, unable to free itself, inseparable from the five aggregates, inevitably clinging to worldly dharmas. If there is no craving, one is indifferent to dharmas, free according to conditions, and thus there is no motivation to cling. Therefore, birth-and-death transmigration is produced by craving. Abandoning craving, not clinging to the three realms, one will inevitably attain Nirvana, no longer endlessly undergoing birth and death.”

Original Text: “Bhikkhus, what do you think? For example, an oil lamp burns. If oil is not added and the wick is not tended, will that lamp’s light not cease in the future, completely extinguished?” The bhikkhus said to the Buddha: “Yes, World-Honored One.” “Similarly, bhikkhus, regarding the dharmas that are clung to, observing their impermanence, arising and ceasing, with dispassion, cessation, renunciation, and relinquishment, the mind no longer dwells on them, the mind is not bound by them, then craving ceases. With the cessation of craving, clinging ceases... up to the cessation of the complete aggregation of great suffering.”

Explanation: “Bhikkhus, what do you think? For example, if an oil lamp is not given oil and the wick is not increased, will that lamp’s light not continue to burn for long and be completely extinguished?” The bhikkhus said to the Buddha: “Yes, World-Honored One.” “Bhikkhus, similarly, if you, regarding the dharmas you cling to, observe the impermanence and arising-and-ceasing nature of dharmas, the mind will part from desire, extinguish desire, renounce desire, no longer dwell on the dharmas of the five aggregates world, not be bound by these dharmas, then craving will be extinguished; craving extinguished, the clinging nature of the mind ceases; clinging ceases, the existence of the three realms ceases; the existence of the three realms ceases, future birth ceases; birth ceases, then aging, sickness, death, sorrow, lamentation, pain, and distress cease, up to the cessation of the great aggregation of pure suffering.

Here, the World-Honored One uses the lamp’s light as a metaphor for the great aggregation of suffering of birth, aging, sickness, and death. The lamp oil is likened to the affliction of craving. If we do not add oil to the wick, the lamp will extinguish after burning for a short time. Similarly, for the great suffering of birth and death, if we no longer add the affliction of craving, craving will gradually fade and disappear, and then suffering will cease. If craving is continuously added, the great suffering of birth and death will accumulate more and more—when will suffering ever cease? Awakened ones in the suffering of birth-and-death transmigration should not add more afflictions; they should increase wisdom, using the fire of wisdom to illuminate and destroy the affliction of craving, until craving is completely severed and liberation is attained.

The method the World-Honored One teaches sentient beings to extinguish suffering is to constantly observe the impermanence and arising-and-ceasing nature of the dharmas one’s mind clings to. When one realizes that the five aggregates world one clings to is indeed impermanent and subject to arising and ceasing, one will continuously renounce craving for the five aggregates world, no longer dwelling on or being attached to it, and finally completely extinguish craving. Then, no longer bound, one is liberated from worldly birth-and-death suffering. In practice, one must be good at turning thoughts, turning corners, turning the mind, turning afflictions; then wisdom will arise. Once the great fire of wisdom burns, afflictions are destroyed; without wisdom, afflictions will continuously grow. With wisdom, one has everything; without wisdom, one has afflictions and suffering.

(287) The World-Honored One’s Sequential and Reverse Contemplation of the Twelve Links of Dependent Origination

Original Text: At that time, the World-Honored One addressed the bhikkhus: “I recall that in a past life, before attaining perfect enlightenment, dwelling alone in a quiet place, diligently engaged in meditative contemplation, this thought arose: ‘Because of what existence is there aging and death? Conditioned by what is there aging and death?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Because there is birth, there is aging and death; conditioned by birth, there is aging and death.’ Similarly, [it was known for] existence, clinging, craving, feeling, contact, the six sense bases, name-and-form.

Explanation: The World-Honored One told the bhikkhus: “I recall that in a past life, before attaining perfect enlightenment, dwelling alone in a quiet place, single-mindedly concentrating on contemplation. This thought arose in my mind: What dharma, when it exists, causes aging and death to arise? By the condition of what dharma does aging and death arise? Immediately, I entered right contemplation. After right contemplation, true uninterrupted wisdom-knowledge arose, knowing that it is because a living being is born that aging and death subsequently appear; it is because of the birth of a living being that aging and death arise.

“Similarly, step by step deducing forward, it was realized that the production of living beings is because the existence of the three realms appears; thus, living beings subsequently appear. Conditioned by the existence of the three realms, living beings are born; the appearance of the existence of the three realms is because sentient beings cling to the dharmas of the five aggregates world; thus, existence appears. Conditioned by sentient beings’ clinging, existence is born.

“Sentient beings have craving for the five aggregates world, so clinging appears; because of craving, the phenomenon of clinging arises; sentient beings have feeling regarding the five aggregates world, so there is craving; because of feeling, craving is born; sentient beings have contact between the six sense faculties and the six sense objects, so feeling arises; because of contact, feeling is born; sentient beings have the internal and external six sense bases, so contact arises; because of the existence of the internal and external six sense bases, contact is produced; sentient beings have name-and-form, so the six sense bases subsequently arise; conditioned by name-and-form, the six sense bases are produced.

Original Text: “‘Because of what existence is there name-and-form? Conditioned by what is there name-and-form?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Because there is consciousness, there is name-and-form; conditioned by consciousness, there is name-and-form.’ When I contemplated thus, I reached consciousness and turned back; I could not go beyond that.

Explanation: “I again had this thought: What dharma, when it exists, causes name-and-form to arise? By the condition of what dharma is name-and-form born? Immediately, I entered right contemplation. Afterwards, true uninterrupted wisdom-knowledge arose, knowing that because there is ālaya-vijñāna, name-and-form is produced; conditioned by ālaya-vijñāna, name-and-form is produced. When I was contemplating thus, upon reaching ālaya-vijñāna, I could contemplate no further, because there is no dharma beyond this. That is to say, there is no dharma that can produce ālaya-vijñāna, or no dharma can cause ālaya-vijñāna to arise. There is no dharma beyond ālaya-vijñāna. This is tracing back against the stream of birth and death. The source of birth and death is here at ālaya-vijñāna; birth and death flow out from ālaya-vijñāna.

Original Text: “That is to say, 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 clinging; conditioned by clinging there is existence; conditioned by existence there is birth; conditioned by birth there is aging, death, sorrow, lamentation, pain, distress, and despair. Thus, thus arises the complete aggregation of great suffering.

Explanation: Conditioned by ālaya-vijñāna, there is name-and-form; conditioned by name-and-form, there is the production of the six sense bases; conditioned by the six sense bases, there is the production of contact; conditioned by contact, there is the production of feeling; conditioned by feeling, there is the production of craving; conditioned by craving, there is clinging; conditioned by clinging, there is the three realms of existence; conditioned by existence, there is birth; conditioned by birth, there is aging, sickness, death, sorrow, lamentation, pain, and distress. Thus, the great suffering of birth and death in the three realms aggregates.

Why does birth and death flow out from ālaya-vijñāna? Because manas has ignorance, desiring to possess the dharmas of the five aggregates world. Ālaya-vijñāna, complying with the ignorance and karmic seeds of manas, produces the three realms world and the body of five aggregates, within which birth and death distinctly appear. The twelve links of dependent origination follow ignorance to produce the flow of birth, death, and suffering. The ten links of dependent origination go against the flow of birth and death to extinguish ignorance and thereby extinguish suffering. The reason there is the flow of birth and death through the twelve links is precisely because sentient beings’ manas has ignorance. Conditioned by ignorance, ālaya-vijñāna uses ignorance to produce a chain of birth-and-death links, pushing sentient beings into the sea of suffering. The ten links of dependent origination, going against the flow of birth and death, trace the phenomenon of birth, aging, sickness, and death back to ālaya-vijñāna. If one can realize ālaya-vijñāna and understand how ālaya-vijñāna produces the name-and-form of the five aggregates, one becomes a Bodhisattva, entering the practice of the Mahāyāna.

If one truly realizes each branch of the twelve links and the ten links, one becomes a Middle Vehicle saint, a Pratyekabuddha. Although Pratyekabuddhas truly realize each branch of the ten links, regarding ālaya-vijñāna, they only infer it as truly existing; they have not realized ālaya-vijñāna, nor have they found where ālaya-vijñāna functions or what its functions are. Therefore, it does not count as truly realizing ālaya-vijñāna. This point is fundamentally different from the realization of Mahāyāna Bodhisattvas.

Original Text: “At that time, I thought thus: ‘When what is absent is aging and death absent? When what ceases does aging and death cease?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Without birth, there is no aging and death; when birth ceases, aging and death cease.’ Similarly, [it was known for] existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations, as explained in detail.

Explanation: “At that time, I again had this doubt: What dharma, when absent, causes aging and death to be absent? What dharma, when extinguished, causes aging and death to be extinguished? Immediately, I entered right contemplation. Afterwards, uninterrupted wisdom-knowledge arose, knowing that without birth, there is no aging and death; when the phenomenon of birth is extinguished, aging and death are extinguished. Contemplating thus, it was realized that when the existence of the three realms disappears, birth will not appear; when the existence of the three realms is extinguished, birth is extinguished; when clinging is absent, the existence of the three realms is absent; when clinging is extinguished, the existence of the three realms is extinguished.

“When craving is absent, clinging is absent; when craving is extinguished, clinging is extinguished; when feeling is absent, craving is absent; when feeling is extinguished, craving is extinguished; when contact disappears, feeling disappears; when contact is extinguished, feeling is extinguished; when the six sense bases are absent, contact is absent; when the six sense bases are extinguished, contact is extinguished; when name-and-form is absent, the six sense bases are absent; when name-and-form is extinguished, the six sense bases are extinguished; when the karmic seeds of the six consciousnesses are absent, name-and-form is extinguished; when the karmic seeds of the six consciousnesses are extinguished, name-and-form is extinguished; when bodily, verbal, and mental karmic formations are absent, the karmic seeds of the six consciousnesses are absent; when bodily, verbal, and mental karmic formations are extinguished, aging and death are extinguished.

Original Text: “Again I contemplated thus: ‘When what is absent are formations absent? When what ceases do formations cease?’ Immediately, through right contemplation, true uninterrupted knowledge arose: ‘Without ignorance, formations are absent; when ignorance ceases, 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, clinging ceases. With the cessation of clinging, existence ceases. With the cessation of existence, birth ceases. With the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus, thus ceases the complete aggregation of great suffering.’”

Explanation: “Again I contemplated thus: What dharma, when absent, causes karmic formations to be absent? What dharma, when extinguished, causes karmic formations to be extinguished? Immediately, I entered right contemplation. Afterwards, true uninterrupted wisdom-knowledge arose, realizing that when the ignorance of manas is absent, karmic formations are absent; when the ignorance of manas is extinguished, karmic formations are extinguished; when karmic formations are extinguished, the karmic seeds of the six consciousnesses are extinguished; when the karmic seeds of the six consciousnesses are extinguished, the name-and-form of future lives is extinguished; when name-and-form is extinguished, the six sense bases are extinguished; when the six sense bases are extinguished, contact is extinguished; when contact is extinguished, feeling is extinguished; when feeling is extinguished, craving is extinguished; when craving is extinguished, clinging is extinguished; when clinging is extinguished, existence is extinguished; when existence is extinguished, birth is extinguished; when birth is extinguished, aging, sickness, death, sorrow, lamentation, pain, and distress are extinguished. Then, thus, the aggregation of great suffering ceases.

The cycle of birth and death in the twelve links of dependent origination ultimately stems from the ignorance of manas. Manas is the prime instigator. Therefore, to leave the cycle of birth and death, to attain liberation, one must eliminate and exhaust the ignorance of manas, so that manas no longer deludedly acts within the three realms world, and bodily, verbal, and mental karmic formations cease. Because manas realizes that all dharmas are empty and selfless, then there is no longer any reason, any motivation to grasp at any dharma. As long as there is no grasping, there is no suffering; it is liberation and freedom.

When manas has no mental activity towards the five aggregates world, no volition, no attachment, no grasping, it will no longer direct the six consciousnesses to create more bodily, verbal, and mental karmic formations. The seven consciousnesses all become pure, inactive, tranquil. The karma for the three realms is ended; karmic seeds are absent. In future lives, there will no longer be a five aggregates world, nor name-and-form. Thus, one temporarily enters cessation. After immeasurable kalpas in the future, when the conditions for the Mahāyāna Dharma mature, one will again arise from the Nirvana of cessation, practice the Bodhisattva path, liberate oneself and others, accomplish the Buddha way, and enter the true place of cessation—the non-abiding Nirvana (apratiṣṭhita nirvāṇa), without needing to extinguish the body and annihilate consciousness.

The elimination of the ignorance of manas begins with attaining the fruit of Stream-Entry (Srotāpanna) through realizing the emptiness of self. Then, upon attaining the fruit of Pratyekabuddha, the karmic seeds of ignorance for the three realms are exhausted. Additionally, the beginningless ignorance and the sand-like particles of ignorance are eliminated bit by bit on the path to Buddhahood in the future, until all are severed, and one becomes a Greatly Awakened World-Honored One. Merely exhausting the ignorance of the three realms is only a small part of awakening; it is not great awakening, not ultimate awakening. On the path of learning Buddhism, the resolve is very important. The greater the resolve, the greater and more thorough the awakening, and the faster one becomes a Buddha.

Original Text: “At that time, I thought thus: ‘I have attained the ancient path of the sages, the ancient path trodden by sages, the ancient path along which sages of old passed. I now follow it. It is like a person wandering in the wilderness, clearing away the underbrush to find a path, who suddenly encounters an ancient path, the way traveled by people of old. He then follows it, gradually advancing forward, and sees an ancient city, an ancient king’s palace, gardens, ponds, and pure groves.

Explanation: “After I had contemplated the twelve links of dependent origination thoroughly, front and back, this thought arose in my mind: I am now walking the path taken by ancient sages, walking the path traversed by ancient sages and saints. The ancient sages and saints passed along this path; I am now following it. It is like a person wandering in deep mountains and wilderness, clearing away the thick grass seeking a path, who suddenly finds an old path, a place where ancient people walked. Then this person follows the path taken by the ancients, step by step moving forward, and sees an ancient city with an ancient king’s palace, large gardens and bathing pools, mountains, forests, and shrubs, all very pure.

Original Text: “He thought thus: ‘I should now go and inform the king.’ He went and informed the king: ‘Great king, you should know that I was wandering in the wilderness, clearing away the underbrush to find a path, when I suddenly saw an ancient path, the way traveled by people of old. I followed it and, having followed it, saw an ancient city, an ancient king’s palace, gardens, ponds, pure groves, and streams. Great king, you may go and dwell there.’ The king then went there and settled within it. It became prosperous, joyful, secure, and populous.”

Explanation: “This person thought: I should now go to the palace to report to the king, to let the king know. So this person went to see the king and told him: ‘Great King, you should know that I was wandering in the wilderness, clearing away the thick grass seeking a path, when I suddenly saw an ancient old path, a path walked by ancient people. I followed this path forward. Walking along, I saw an ancient city with an ancient royal palace, inside of which were large gardens and spring-fed bathing pools, with pure woods. Great King, you may go there and dwell within it.’ Then the king went to dwell in the royal palace and governed the country. From then on, the country was rich, the people were prosperous, secure, and happy.

The Buddha spoke this passage as a metaphor for his process of investigating the twelve links of dependent origination. The method he used was the same as that used by sages of ancient times; he walked the same path, the results of the investigation were the same, and the conclusions drawn were consistent. Ancient sages and worthies realized the truth; the Buddha now also realized the truth. Both attained liberation, departed from the great affliction of birth and death, reached the secure city of Nirvana, and enjoy security and happiness. The ancient path of the sages refers to the Noble Eightfold Path. The ancient city and ancient king’s palace represent the state of Nirvana. Following the path of the ancient sages, I reached the end of ignorance. When ignorance is extinguished, birth, aging, death, sorrow, lamentation, pain, and distress are extinguished. Wandering in the wilderness, clearing away underbrush to find a path, represents that the path of practicing the twelve links is extremely arduous and difficult, requiring unyielding perseverance, continuous exploration, and investigation to uncover the source and mystery of birth and death, thereby severing the source of birth and death and attaining Nirvana liberation.

Original Text: “Now it is the same for me: I have attained the ancient path of the sages, the ancient path trodden by sages, the ancient path along which sages passed. I follow it. That is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Following that path, I saw aging, death, the arising of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death. I saw birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations; the arising of formations, the cessation of formations, and the path leading to the cessation of formations.

Explanation: The Buddha said: “I have now also found the path practiced by ancient sages, the traces of the practice of ancient sages, the destination of ancient sages. This path is the Noble Eightfold Path: right speech, right view, right mindfulness, right concentration, right contemplation, right action, right livelihood, right effort. Following this Noble Eightfold Path, I saw the suffering of aging, sickness, and death, severed the arising of the suffering of aging, sickness, and death, realized the cessation of the suffering of aging, sickness, and death, and practiced the path leading to the cessation of the suffering of aging, sickness, and death; I saw the suffering of birth, severed the arising of the suffering of birth, realized the cessation of the suffering of birth, and practiced the path leading to the cessation of the suffering of birth; I saw the suffering of existence, severed the arising of the suffering of existence, realized the cessation of the suffering of existence, and practiced the path leading to the cessation of the suffering of existence.

“I saw the suffering of clinging, severed the arising of the suffering of clinging, realized the cessation of the suffering of clinging, and practiced the path leading to the cessation of the suffering of clinging; I saw the suffering of craving, severed the arising of the suffering of craving, realized the cessation of the suffering of craving, and practiced the path leading to the cessation of the suffering of craving; I saw the suffering of feeling, severed the arising of the suffering of feeling, realized the cessation of the suffering of feeling, and practiced the path leading to the cessation of the suffering of feeling; I saw the suffering of contact, severed the arising of the suffering of contact, realized the cessation of the suffering of contact, and practiced the path leading to the cessation of the suffering of contact; I saw the suffering of the six sense bases, severed the arising of the suffering of the six sense bases, realized the cessation of the suffering of the six sense bases, and practiced the path leading to the cessation of the suffering of the six sense bases; I saw the suffering of name-and-form, severed the arising of the suffering of name-and-form, realized the cessation of the suffering of name-and-form, and practiced the path leading to the cessation of the suffering of name-and-form; I saw the suffering of the karmic seeds of the six consciousnesses, severed the arising of the suffering of the karmic seeds of the six consciousnesses, realized the cessation of the suffering of the karmic seeds of the six consciousnesses, and practiced the path leading to the cessation of the suffering of the karmic seeds of the six consciousnesses; I saw the suffering of bodily, verbal, and mental karmic formations, severed the arising of the suffering of bodily, verbal, and mental karmic formations, realized the cessation of the suffering of bodily, verbal, and mental karmic formations, and practiced the path leading to the cessation of the suffering of bodily, verbal, and mental karmic formations.

Original Text: “Regarding this Dharma, I have known and realized it by myself, attaining perfect enlightenment. For the bhikkhus, bhikkhunīs, upāsakas, upāsikās, and other non-Buddhist śramaṇas, brāhmaṇas, laypeople, and monastics—those four assemblies—hearing this Dharma, they turn towards it with faith and delight, know the goodness of the Dharma, increase their pure conduct, and are greatly benefited. I have expounded and revealed this.” After the Buddha spoke this sūtra, the bhikkhus, hearing what the Buddha had said, rejoiced and respectfully carried it out.

Explanation: “I, regarding this Dharma gate of the twelve links of dependent origination, was able to realize it alone, to awaken alone, not relying on others, and finally cultivated the unsurpassed perfect enlightenment. After attaining Buddhahood, I taught the bhikkhus, bhikkhunīs, upāsakas, upāsikās, and other non-Buddhist śramaṇas, brāhmaṇas, the four assemblies of disciples both lay and monastic, enabling them to hear this Dharma, to have faith and delight in the Dharma gate of liberation, to turn towards the right path of eliminating ignorance, to be able to realize the wholesome fruits of this Dharma gate, to increase pure conduct, and to have more benefit for all four assemblies of disciples. Therefore, I have expounded this ancient path of sagehood and realization here.” After the Buddha spoke this sūtra, the bhikkhus, hearing what the Buddha had said, greatly rejoiced, accepted it with faith, and respectfully carried it out.