Section Five   The Arising and Cessation of the World

(293) The Buddha Expounds the Dharma of Dependent Origination to a Bhikkhu from Elsewhere

Original Text: At that time, the World-Honored One addressed a bhikkhu from elsewhere: "I have crossed over doubt, departed from hesitation, removed the thorn of wrong views, and will no longer regress. Because the mind is unattached, where is there an 'I'? I expound the Dharma for those bhikkhus. For those bhikkhus, I expound the noble sages' supramundane emptiness-corresponding Dharma of dependent origination and compliance. That is to say: because this exists, that exists; because this arises, that arises."

Explanation: The World-Honored One told a bhikkhu who had come from elsewhere: "I have exhausted all perplexities, departed from hesitation regarding the Dharma of liberation, have removed the poisonous thorn of wrong views, and no longer regress on the unsurpassed path to bodhi. Because the mind is unattached and dwells nowhere, I see no place where there is an 'I' expounding the Dharma for those bhikkhus. I expound for those bhikkhus the Dharma of dependent origination and compliance, corresponding to the supramundane emptiness realized by the noble sages. The Dharma of dependent origination and compliance is what is called: because this exists, that appears; because this exists, that is produced."

Original Text: "That is to say: conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense bases arise; conditioned by the six sense bases, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, becoming arises; conditioned by becoming, birth arises; conditioned by birth, aging, death, sorrow, lamentation, pain, grief, and despair arise. Thus, in this way, the whole mass of suffering arises. And thus, in this way, the whole mass of suffering ceases."

Explanation: This is what is called the twelve links of dependent origination: because there is ignorance, bodily, verbal, and mental formations arise; because there are formations, the karmic seeds of the six consciousnesses arise; because there are the karmic seeds of the six consciousnesses, the name-and-form of future lives arises; because there is name-and-form, the six sense bases arise; because there are the six sense bases, contact arises; because there is contact, feeling arises; because there is feeling, craving arises; because there is craving, clinging arises; because there is clinging, becoming arises; because there is becoming, birth arises; with birth comes aging, sickness, death, sorrow, lamentation, pain, grief, and despair. After this, the great mass of birth-and-death suffering accumulates. Then, through cultivation, the mass of birth-and-death suffering ceases.

"Crossed over doubt" means the Buddha has completely severed ignorance; all doubts are gone. His mind knows all dharmas with absolute certainty, understanding the principles of all mundane and supramundane dharmas, and what the true reality of these dharmas is. Sentient beings have not yet crossed over doubt; they have too many doubts and do not understand too many dharmas. Consequently, they are confused and stubborn in phenomena, all stemming from ignorance. The scope of ignorance is vast; the ignorance and doubts of sentient beings are countless. If calculated by quantity, the ignorance of sentient beings is as numerous as the dust particles of the worlds in the ten directions.

 Ignorance is of three kinds: momentary ignorance, beginningless ignorance, and sand-grain-like ignorance. Even after awakening, there are still many dharmas on the path to Buddhahood that are not understood, as numerous as dust and sand. Even tenth-ground bodhisattvas still have one subtle ignorance remaining unbroken; only after breaking it completely can one become a Buddha. Abiding in ignorance is abiding in darkness. The most fundamental wrong view is the view of self, because with the notion of "I," all afflictions appear; all wrong views arise because of the self. Once the view of self is severed, the other wrong views will be severed one by one. The World-Honored One removed the thorn of wrong views; all incorrect views are completely severed, and ignorance is completely severed. Where there is ignorance, there are wrong views; even after awakening, there can still be wrong views; only upon becoming a Buddha are there no wrong views.

Original Text: "Thus expounding the Dharma, that bhikkhu still had doubts and hesitation. He previously had the thought of having attained what he had not attained, obtained what he had not obtained, realized what he had not realized. Now, having heard the Dharma, his mind produced sorrow, pain, regret, and remorse; he was confused and obstructed. Why is this? This profound depth is called dependent origination. It is even more profound and difficult to perceive. It is called the abandoning of all clinging, the exhaustion of craving, the absence of desire, the stilling of cessation, nirvana."

 Explanation: The World-Honored One expounded the Dharma thus, yet that bhikkhu still had some doubts and hesitation and could not decisively understand. He previously had the thought that he had attained the pure Dharma-eye, obtained liberation, and realized the fruition, but in reality, he had not attained the Dharma, had not realized the fruition, and had not obtained liberation. Now, hearing the World-Honored One speak the Dharma of the twelve links of dependent origination, his mind produced sorrow, pain, regret, and remorse; he was confused and had mental obstructions. Why is this? Because the Dharma of the twelve links of dependent origination is more profound and difficult to realize than the Four Noble Truths he previously studied. The difficulty lies in the fact that the practice of the twelve links ultimately requires abandoning all clinging to the dharmas of the three realms, exhausting craving for the three realms, severing all greed and desire, and attaining still cessation and nirvana.

Original Text: "These two dharmas are called the conditioned and the unconditioned. The conditioned is that which arises, abides, changes, and ceases. The unconditioned is that which does not arise, does not abide, does not change, and does not cease. This is called, O bhikkhus, the suffering of all formations; still cessation, nirvana. Because of the arising of causes, suffering arises; because of the cessation of causes, suffering ceases. Severing all paths, ceasing the continuity; with the cessation of continuity, cessation occurs. This is called the end of suffering. O bhikkhus, what is extinguished? It is the remaining suffering. If that is extinguished and ceases, it becomes cool, still, and ceases. This is called the cessation of all clinging, the exhaustion of craving, the absence of desire, the stilling of cessation, nirvana."

Explanation: These two dharmas, the conditioned and the unconditioned, reveal the two states of all suffering of formations experienced by bhikkhus and still cessation, nirvana. Conditioned dharmas have the phenomena of arising, abiding, changing, and ceasing. Unconditioned dharmas have no phenomena of arising, abiding, changing, or ceasing. Before nirvana, a bhikkhu is conditioned; after the suffering of all formations of the five aggregates ceases, one attains the unconditioned nirvana. When the causes of the suffering of formations arise, suffering arises; when the causes of suffering cease, suffering ceases. Thus, the path leading to birth and death is cut off, the continuity of birth and death is severed; with the cessation of the continuity of birth and death, the end of suffering is reached.

O bhikkhus, what dharmas do arhats and pratyekabuddhas extinguish? They extinguish the remaining suffering after severing the afflictions of ignorance. If the remaining suffering is extinguished and ceases, then all formations cease, the mind attains coolness, stillness, and cessation. This is called extinguishing all mental formations of clinging; craving is eternally exhausted, there is no more greed or desire, and one attains the bliss of still cessation and nirvana. After the Buddha finished speaking this sutra, the bhikkhus, hearing what the Buddha said, rejoiced and respectfully practiced accordingly.

Arhats and pratyekabuddhas, at the end of their cultivation, abandon all clinging, exhaust craving, have no desire, attain still cessation, and nirvana. Their minds do not cling to any dharmas, do not grasp at any dharmas, and do not wish to possess more dharmas—this is the cessation of clinging. After clinging ceases, there is no craving; with craving exhausted, there is no desire. Having no more thoughts or pursuits regarding the threefold world, if there were still thoughts or intentions, the clinging of the mental faculty (manas) would not cease, leading to another life. If craving is not exhausted and desire is not abandoned, one cannot attain still cessation and nirvana. Therefore, after having no desire comes still cessation; still cessation is nirvana. Thus, when the five aggregates are completely extinguished, only the eighth consciousness, the nirvana mind (ālaya consciousness), which is without arising, abiding, changing, or ceasing, remains—this is the state of nirvana.

The Dharma of the Four Noble Truths and the Dharma of the twelve links of dependent origination are conditioned dharmas of the Hinayana. The conditioned dharmas of the Hinayana cannot be separated from the unconditioned dharma, the ālaya consciousness. The Buddha said that the arising of all dharmas is conditioned, their abiding is conditioned, their change is conditioned, and their cessation is conditioned. The great chiliocosm of the universe all has arising, abiding, changing, and ceasing; all are conditioned dharmas. The unconditioned neither arises nor abides, neither changes nor ceases. What dharma is like this? Only the eighth consciousness is like this. Therefore, after arhats and pratyekabuddhas enter the remainderless nirvana, they become unconditioned because the conditioned seven consciousnesses and mental formations are gone. Within these conditioned dharmas of bodily, verbal, and mental formations lies the unconditioned dharma; otherwise, the conditioned dharmas could not manifest. The conditioned and the unconditioned operate simultaneously; when the conditioned ceases, the unconditioned alone remains—this is still cessation, nirvana.

Where there is the conditioned, there is suffering. All suffering is the result. Where there is a result, there is a cause. Bodily, verbal, and mental formations are the cause. Once the cause is created, the result may appear in a future life or may appear now. As long as the conditions are sufficient, the result appears. If the conditions are not sufficient, it remains stored as a cause, as a seed, to bear fruit in the future. Cultivation is precisely planting causes. When will the result appear? When the conditions are sufficient, then the result is attained. What are the conditions for awakening? They are the six pāramitās of the bodhisattva. When the six pāramitās are perfected, the result of realizing the mind will appear. If one wishes to attain the result quickly, one must quickly perfect the conditions of the six pāramitās. If one does not emphasize the cultivation of the six pāramitās, the conditions for realizing the mind will not be complete, and it is uncertain in which life or when the mind will be realized.

Some people schedule the result of their cultivation to be attained at the time of death, seeking rebirth in the Western Land of Ultimate Bliss at life's end. However, the conditions for rebirth in the Land of Ultimate Bliss at the time of death may not necessarily be complete; no one can guarantee that the conditions for rebirth at the time of death will definitely be complete. If the Buddha does not guarantee it, no one else's guarantee is useful. Unless one can ensure that the conditions for rebirth are complete while still alive in this present life, so that the Land of Ultimate Bliss appears within one's own samādhi during one's lifetime, or Amitābha Buddha appears within one's own samādhi—then, through the power of this samādhi and the Buddha's blessing, rebirth at the time of death can be guaranteed.

(294) The Difference Between Liberation and Bondage at the Six Sense-Bases

Original Text: At that time, the World-Honored One addressed the bhikkhus: "Foolish, uninstructed worldlings, covered by ignorance, bound by the fetter of craving, obtain this body of consciousness. Internally, there is this body of consciousness; externally, there is name-and-form. From these two conditions, contact arises. Contacted by these six sense-bases, foolish, uninstructed worldlings feel feelings of pleasure and pain, giving rise to various [reactions]. What are the six? The base of eye-contact, ear, nose, tongue, body, [and] the base of mind-contact."

Explanation: The World-Honored One told the bhikkhus: Foolish, uninstructed worldlings, because they are covered by the obstruction of ignorance and bound by the fetter of craving, bind their own body of six consciousnesses. Internally, there is the body of six consciousnesses; externally, there is the name-and-form of the five aggregates. When the internal and external six sense-bases combine, contact arises. After contact arises at the six contact bases, foolish, uninstructed worldlings give rise to various feelings of pain and pleasure. What are the six contact bases? The base of eye-contact, the base of ear-contact, the base of nose-contact, the base of tongue-contact, the base of body-contact, and the base of mind-contact—these are called the six contact bases.

The minds of sentient beings are all covered by ignorance. If ignorance is removed, the mind emits light, and all principles and phenomena become clear. The Buddha's mind has no covering; his mind emits light illuminating heaven and earth, making all the ten-direction dharma realms bright. Every worldling has the fetter of craving binding them, thus they have the body of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mental-consciousness—this body of six consciousnesses is called the body of consciousness. Without craving, there is no such body of consciousness. With the body of six consciousnesses, one contacts the eleven kinds of form dharmas and mental dharmas, giving rise to feelings of pain, pleasure, and neutrality.

Sentient beings, due to craving accumulated over beginningless kalpas, have this body of six consciousnesses. Why are the six consciousnesses considered internal? Because they are produced within the subtle physical sense faculty (indriya). Why is name-and-form considered external? Because name-and-form is an external input, entering from outside the subtle sense faculty to contact the six consciousnesses, giving rise to feelings. After this, bodily, verbal, and mental formations continue unceasingly, and the six consciousnesses do not cease. If the six faculties do not contact the six objects, the six consciousnesses cease; when the six consciousnesses cease, there are no more various feelings; nothing remains. Speaking to this point, we are clear about this chain of the twelve links; all activities of the five aggregates become clear. If the ignorance of the mental faculty (manas) is not extinguished, bodily, verbal, and mental formations will always manifest. Thus, karmic seeds continuously accumulate, and the name-and-form of future lives will continuously arise; this is the cause for the birth of name-and-form in future lives.

Original Text: "If an intelligent person is covered by ignorance, bound by the fetter of craving, obtains this body of consciousness. Thus, internally there is the body of consciousness, externally there is name-and-form. From these two conditions, the six bases of contact arise. Contacted by these six, the intelligent person feels feelings of pleasure and pain, giving rise to various [reactions]. What are the six? The base of eye-contact, ear, nose, tongue, body, [and] the base of mind-contact."

"What is the difference, O bhikkhus, between the fool and the intelligent one, both of whom practice the holy life under me?" The bhikkhus said to the Buddha: "The World-Honored One is the root of the Dharma, the eye of the Dharma, the refuge of the Dharma. Excellent, World-Honored One! We pray that you will expound it. Having heard, the bhikkhus will receive and practice accordingly."

Explanation: If a smart, intelligent person is covered by ignorance, bound by the fetter of craving, and obtains this body of six consciousnesses, then internally there is the body of six consciousnesses, externally there is the name-and-form of the five aggregates. After the two combine and contact occurs, there are the six contact bases. Because contact occurs at these six bases, the smart, intelligent person gives rise to various feelings of pain and pleasure. What are the six contact bases? They are the base of eye-contact, base of ear-contact, base of nose-contact, base of tongue-contact, base of body-contact, and base of mind-contact.

Both foolish worldlings and smart, intelligent people have various feelings like pain and pleasure at the six contact bases. If they both practice the holy life under my Dharma, what is the difference between them? The bhikkhus said to the Buddha: "World-Honored One, you are the source of the Dharma, the eye of the Dharma, the refuge of the Dharma. We pray that you, World-Honored One, will expound this meaning. After hearing, the bhikkhus will respectfully accept and practice accordingly."

Original Text: At that time, the World-Honored One addressed the bhikkhus: "Listen attentively and consider well; I shall explain it to you. Bhikkhus, that foolish, uninstructed worldling, covered by ignorance, bound by the fetter of craving, obtains this body of consciousness. His ignorance is not severed, the fetter of craving is not exhausted. With the breakup of the body, after death, he again takes birth. Because he takes birth again, he is not liberated from birth, aging, death, sorrow, lamentation, pain, grief, and despair. Why is that? Because that foolish worldling did not previously practice the holy life aiming at the complete ending of suffering, at making an end of suffering. Therefore, with the breakup of the body, after death, he again takes birth. Because he takes birth again, he is not liberated from birth, aging, death, sorrow, lamentation, pain, grief, and despair."

Explanation: At that time, the World-Honored One addressed the bhikkhus: "Listen carefully and contemplate well; I will now explain it to you. Bhikkhus, those foolish, uninstructed worldlings, because they are covered and obstructed by ignorance, bound by the fetter of craving, produce this body of six consciousnesses. Because they do not sever the afflictions of ignorance, the fetter of craving cannot be exhausted. At the time of the body's disintegration and death, they will again take birth and experience the body of six consciousnesses. Since foolish, uninstructed worldlings will still experience the body of six consciousnesses, they cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. Why is this? Because those foolish, uninstructed worldlings originally did not cultivate the pure holy life; they were not inclined towards the complete ending of suffering, reaching the ultimate edge of suffering. Therefore, at the disintegration of the body and death, they will again take birth. Because they take birth again, at the disintegration of the body and death, they cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair."

Original Text:  "But if an intelligent person is covered by ignorance, bound by the fetter of craving, obtains this body of consciousness. He severs ignorance, exhausts the fetter of craving. Because ignorance is severed and the fetter of craving is exhausted, with the breakup of the body, after death, he does not take birth again. Because he does not take birth again, he is liberated from birth, aging, death, sorrow, lamentation, pain, grief, and despair."

 Explanation: If a smart, intelligent person is covered and obstructed by ignorance, bound by the fetter of craving, also produces the body of six consciousnesses. But this intelligent person, through cultivating the holy life, severs ignorance, and the fetter of craving consequently ceases; he no longer craves. Because ignorance is severed and the fetter of craving is exhausted, the intelligent person, after the disintegration of the body and death, no longer experiences the body of six consciousnesses; he will not enter the womb again. Because he is not reborn, he is liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair.

Original Text: "Why is that? Because he previously practiced the holy life aiming at the complete ending of suffering, at making an end of suffering. Therefore, with the breakup of the body, after death, he does not take birth again. Because he does not take birth again, he is liberated from birth, aging, death, sorrow, lamentation, pain, grief, and despair. This is called the difference between the worldling and the intelligent one, both of whom practice the holy life under me."

Explanation: Why can it be like this? Because the intelligent person diligently cultivated the holy life and thus inclined towards the complete ending of suffering, reaching the ultimate edge of suffering. Therefore, at the time of the body's disintegration and death, he will not take birth again. Because he is not reborn, he is liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. This is the difference between foolish, uninstructed worldlings and intelligent people who cultivate the holy life under my Dharma.

Intelligent people are not intelligent without reason; they have foundations from past lives, having previously cultivated the pure holy life. Therefore, in this life, they are able to incline towards the complete ending of suffering, reach the edge of suffering's cessation, and finally attain the ultimate end of suffering, gaining liberation. Those who did not cultivate the holy life in past lives and only hear the Dharma in this life, if they do not diligently cultivate, cannot sever ignorance and will have another life. Sentient beings learn and practice the Buddha Dharma at different speeds; this is all related to their karmic roots from past lives to some extent. Studying the same Buddha Dharma, some accept it quickly, some very slowly; the difference lies in the different karmic roots from past lives, but in the end, all will attain great liberation. Even sentient beings in the three evil destinies who hear the Buddha Dharma, though they may not understand it, plant seeds; when they are reborn in the human realm, they will be sharper in faculties than others.

(295) The Causes and Conditions for the Arising and Cessation of the World

Original Text: At that time, the World-Honored One addressed the bhikkhus: "This body does not belong to you, nor does it belong to anyone else. It is the six bases of contact that, based on past vows and actions, experience and obtain this body. What are the six? The base of eye-contact, ear, nose, tongue, body, [and] the base of mind-contact."

Explanation: The World-Honored One addressed the bhikkhus: Your present physical body does not belong to you, nor does it belong to anyone else. Because the six contact bases continuously operate without cessation, fulfilling various vows and actions of the self, one experiences rebirth and obtains this physical body. What are the six contact bases? They are the base of eye-contact, base of ear-contact, base of nose-contact, base of tongue-contact, base of body-contact, and base of mind-contact.

Original Text: "The learned noble disciple, regarding all dependent origination, properly considers and observes with wisdom: 'With this body of six consciousnesses, there is the body of six contacts, the body of six feelings, the body of six perceptions, the body of six volitions. Because this exists, there will be future birth, aging, death, sorrow, lamentation, pain, grief, and despair. Thus, in this way, the whole mass of suffering arises.' This is called the arising of the world with cause and condition."

Explanation: Those learned noble disciples, regarding all dharmas of dependent origination, are all able to properly and reasonably contemplate and observe. Because there is the body of six consciousnesses, there is the body of six contacts, the body of six feelings, the body of six perceptions, and the body of six volitions. The so-called "because this exists, that exists" means that because there is the body of six consciousnesses, there is the birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair of future lives. Like this, the whole mass of great suffering accumulates. This is called the arising of the world with causes and conditions.

The Buddha said sentient beings have the body of six consciousnesses, the body of six contacts, the body of six feelings, the body of six perceptions, and the body of six volitions. The body of six consciousnesses is eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. The body of six feelings is feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from mind-contact. The body of six contacts is eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. The body of six perceptions is perception born from eye-contact, perception born from ear-contact, perception born from nose-contact, perception born from tongue-contact, perception born from body-contact, perception born from mind-contact. The body of six volitions is volition born from eye-contact, volition born from ear-contact, volition born from nose-contact, volition born from tongue-contact, volition born from body-contact, volition born from mind-contact. Volition is decision-making and action. For example, when the eye faculty contacts a form, volition arises; the eye-consciousness makes a decision and engages in action, continuing to operate—this belongs to the aggregate of formations (saṅkhāra).

When the eye sees a form, the eye-consciousness has volition and action—decision-making and action. When the ear hears a sound, the ear-consciousness makes decisions and engages in action; discrimination is action, called the body of six volitions, also called the six formations, also called the aggregate of formations. Therefore, volition includes action. Volition is different from perception; perception is the act of discernment and grasping, or the mental activities of the sixth and seventh consciousnesses—deluded thoughts, discriminations, plans, etc. This volition primarily lies in decision-making and the subsequent action. The actions of the six consciousnesses are bodily, verbal, and mental formations. However, after a decision, it may be still and cease without any bodily, verbal, or mental action.

"Because this exists, that exists" is speaking of the twelve links. The previous link is the cause, the next link is the effect. Starting from the second link, each link is both the effect of the previous link and the cause of the next link. The last link, the great mass of suffering, is only an effect, not a cause. The first link, ignorance, is only a cause, not an effect; it has no preceding cause—it is beginningless. The twelve links are the Dharma of dependent origination. All dharmas in the world are dharmas of dependent origination. Without causes and conditions, no dharmas would appear. This is called "the arising of the world with causes and conditions"; the world arises due to causes and conditions. The cessation of the world also has causes and conditions; it does not cease without reason.

However, there is one dharma not within causes and conditions; it is not produced by causes and conditions. It is the cause of all dharmas; because of it, all dharmas appear. It is the eighth consciousness, the ālaya consciousness. It exists not because of any condition; no dharma can produce it. It exists as it is, inherently. Only the existence of this dharma has no "why," no cause. The existence of all other dharmas has a "why," has causes and conditions. Because of the eighth consciousness, all the illusory appearances of the world are established—the universe, space, the great chiliocosm, the five-aggregate bodies of sentient beings. It is the cause of all dharmas, also the root and condition of all dharmas. It itself has no root and no condition.

Original Text: "Because this does not exist, the body of six consciousnesses does not exist; the body of six contacts, the body of six feelings, the body of six perceptions, the body of six volitions do not exist. Because this does not exist, there is no future birth, aging, death, sorrow, lamentation, pain, grief, and despair. Thus, in this way, the whole mass of suffering ceases."

Explanation: The meaning of "the arising of the world with causes and conditions" is that because these causes and conditions do not exist, the body of six consciousnesses ceases to exist. Then the body of six contacts, the body of six feelings, the body of six perceptions, and the body of six volitions also disappear accordingly. Because these causes and conditions cease, there is no future birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. Like this, the whole mass of great suffering also ceases.

Original Text: "If the learned noble disciple, regarding the arising of the world and the cessation of the world, truly knows with right knowledge, sees well, understands well, and enters well, this is called the noble disciple who acquires this good, obtains this good dharma, knows this good dharma, enters this good dharma, realizes and sees the arising and cessation of the world, accomplishes the noble one's liberation, truly attains the stilling of the complete ending of suffering, the making an end of suffering. Why is that? Because the learned noble disciple truly knows the arising and cessation of the world, having seen well, understood well, and entered well."

Explanation: If the learned noble disciple, regarding the arising of the world and the cessation of the world, can truly know with right knowledge, skillfully observe, skillfully understand, and skillfully enter this dharma, then the noble disciple has acquired this good dharma, obtained this good dharma, known this good dharma, and entered this good dharma. He is able to realize and witness the arising and cessation of the world, accomplish the liberation fruition of the noble ones, truly realize the stilling of the complete ending of suffering, and reach the ultimate end of suffering. Why is this said? Because the learned noble disciple has truly known the arising and cessation of the world, being able to skillfully observe, skillfully understand, and skillfully enter this dharma.

The principle of "because this does not exist, that does not exist" means, for example, if ignorance ceases, bodily, verbal, and mental formations cease; if formations cease, the karmic seeds of the six consciousnesses cease; if the karmic seeds of the six consciousnesses cease, name-and-form ceases; if name-and-form ceases, the six sense bases cease; if the six sense bases cease, contact ceases; if contact ceases, feeling ceases; if feeling ceases, craving ceases; if craving ceases, clinging ceases; if clinging ceases, becoming ceases; if becoming ceases, birth ceases; if birth ceases, aging, sickness, death, sorrow, lamentation, pain, grief, and despair cease. If ignorance ceases, birth, aging, sickness, and death cease. If any link in the middle is broken, the entire cycle of birth and death of the twelve links is broken.

The key to the suffering and happiness of birth and death lies in whether there is clinging. When your clinging does not cease, suffering does not cease, because whatever you grasp, you are grasping suffering; whatever you grasp, you are grasping thorns; whatever you grasp, you are grasping poison. Clinging and craving is grasping suffering; the accumulation of craving is the accumulation of suffering; the accumulation of clinging is the accumulation of suffering. We must remember: as long as there is grasping, one is grasping suffering, grasping poison, ultimately harming oneself.

Knowing the principle of the arising and cessation of suffering in the world, accomplishing the liberation fruition of the noble ones—this knowing is not sufficient if it is only theoretical knowing by the mental consciousness (mano-vijñāna). It primarily must be known by the mental faculty (manas), because the mental faculty is the consciousness that governs and makes decisions. Only when the mental faculty knows can it decide not to create karmic causes of suffering, can it cease suffering and sever the causes of suffering, and can it liberate from birth and death. If the mental consciousness knows suffering but the mental faculty does not, the mental faculty will still govern and create causes of suffering, because the mental faculty determines all bodily, verbal, and mental formations; the mental consciousness does not play a decisive role; knowing suffering is of no avail. Therefore, studying the Dharma must cultivate the mental faculty; it must be learned into the mind of the mental faculty. Although the mental consciousness is also crucial, the mental faculty is even more crucial.