Section Four: Six Kinds of Elucidation on Dependent Arising

Original Text: Furthermore, in various sūtras, through how many kinds of verbal explanations and principles is dependent arising elucidated? It is said, in brief, through six kinds of verbal explanations and principles: 1. By sequential progression; 2. By reverse progression; 3. By explaining one branch; 4. By explaining with all branches; 5. By explaining the black category; 6. By explaining the white category.

Explanation: Furthermore, in various sūtras, from how many aspects is the principle of dependent arising explained? Roughly speaking, there are six methods to explain dependent arising. The first is explaining dependent arising by following the sequence of the twelve links; the second is explaining dependent arising by reversing the sequence of the twelve links; the third is beginning the explanation from one branch and gradually extending to other branches; the fourth is explaining dependent arising based on the complete twelve links; the fifth is explaining dependent arising from the aspect of unwholesome dharmas; the sixth is explaining dependent arising from the aspect of wholesome dharmas.

Original Text: Question: As the Bhagavān said, "Dependent arising is profound." How should this profound meaning be known? Answer: It should be known through ten aspects, which are explained based on the meanings of impermanence, suffering, emptiness, and non-self.

Explanation: Question: As the Bhagavān said, the dependent arising dharma is profound; how can this profound meaning be known? Answer: The profound meaning of the dependent arising dharma can be known through ten aspects, which are the ten aspects explained based on the meanings of impermanence, suffering, emptiness, and non-self of dependent arising, thereby revealing its profound meaning.

Original Text: Based on the meaning of impermanence: It means arising from its own seed, yet also depending on other conditions; also arising from other conditions, yet also depending on its own seed; also arising from its own seed and from other conditions. Yet, the seed and the conditions have no agency, no function, and no operation in regard to this arising event. Furthermore, the functional nature of these two causes is not non-existent.

Explanation: The meaning based on impermanence refers to the fact that dependent arising arises from its own seed, while simultaneously relying on the maturation of other conditions to collectively serve as the conditions for the arising of dependent arising. Furthermore, when dependent arising relies on other conditions to arise, it also requires the condition of its own seed; neither can be lacking, both must co-occur for dependent arising to arise. Moreover, dependent arising relies not only on its own seed but also on other conditions to arise. However, the own seed and other conditions have no substantial function in the event of the arising of dependent arising; they do not operate or move along with dependent arising. Yet, the functional capacity of these two conditions is not non-existent; it has functional efficacy, but it cannot directly give rise to dependent arising.

For example, eye consciousness is dependent arising. Its own seed is the seed of eye consciousness. The other conditions for the arising of eye consciousness, besides the seed of consciousness, include eight kinds of conditions, one of which is the form object. Only when these conditions gather can eye consciousness arise; lacking any one condition, eye consciousness cannot arise. However, eye consciousness is not produced by these conditions; rather, the eighth consciousness (*ālaya-vijñāna*) uses these conditions to produce eye consciousness. That is, the function of producing eye consciousness belongs to the eighth consciousness, not to the own seed condition of eye consciousness or the other eight conditions. These nine conditions have no substantial function in producing eye consciousness; they are merely supporting conditions, or contributory conditions.

Original Text: Furthermore, although the links of existence (*bhavaṅga*) have been established in their characteristics since beginningless time, moment by moment, they undergo new transformations. Also, although the links of dependent arising perish swiftly moment by moment, they appear as if abiding and moving. Based on the meaning of suffering: It means the links of dependent arising have the single flavor of suffering, yet appear as if three characteristics manifest.

Explanation: Furthermore, the twelve links of existence (*dvādaśāṅga-pratītyasamutpāda*), although their characteristics have been continuously established since beginningless time, these characteristics are subject to moment-by-moment birth and cessation. New ones arise and perish, and the next new characteristic appears, continuously functioning and maintaining the birth, abiding, change, and cessation of the twelve links. Additionally, although these dependent arising links perish swiftly moment by moment, they appear as if characteristics of stagnation and motion continuously manifest. Based on the meaning of suffering in dependent arising, dependent arising is purely the characteristic of suffering, with no other characteristic, yet it appears as if the three characteristics of suffering, happiness, and neither-suffering-nor-happiness manifest.

Original Text: Based on the meaning of emptiness: It means the links of dependent arising, although devoid of a sentient being, an agent, or an experiencer, appear as if not devoid of them and are spoken of as manifesting. Based on the meaning of non-self: It means the links of dependent arising, although lacking self-mastery and truly devoid of the characteristic of self, appear as if the characteristic of self manifests. Based on the ultimate truth, although the intrinsic nature of dharmas is ineffable, it is said that the intrinsic nature of dharmas can be spoken of.

Explanation: Based on the meaning of emptiness in dependent arising, the dependent arising links, although devoid of an agent or experiencer among sentient beings, appear as if spoken of without being separate from the manifested agent and experiencer. Based on the meaning of non-self, the dependent arising links, although lacking self-mastery and truly devoid of the characteristic of self, appear as if the characteristic of self manifests. Based on the ultimate truth, although the intrinsic nature (*svabhāva*) of these dependent arising dharmas is ineffable, it is still necessary to say that dharmas have an intrinsic nature that can be spoken of.

Original Text: Question: By how many wisdoms should dependent arising be known? Answer: Two: namely, the wisdom of the abiding of dharmas (*dharma-sthititā-jñāna*) and the wisdom of reality (*tattva-jñāna*). How by the wisdom of the abiding of dharmas? It means knowing without distortion, as the Buddha expounded and revealed. How by the wisdom of reality? It means contemplating the profound meaning, like a learner who has seen the path.

Explanation: Question: By how many wisdoms should dependent arising be known? Answer: Dependent arising should be known by two wisdoms: the wisdom of the abiding of dharmas and the wisdom of reality. How is dependent arising known by the wisdom of the abiding of dharmas? For example, as the Buddha established and expounded, one should know it completely without distortion, possessing the wisdom that truly knows the law of causes and conditions. How is dependent arising known by the wisdom of reality? For example, after cultivating the twelve links of dependent arising, one sees the traces of the noble path, attains the insight into causes and conditions (*pratītyasamutpāda-darśana*), gains the purified Dharma-eye (*dharma-cakṣu*), and can then observe the profound principle of dependent arising.

Original Text: Question: As the Bhagavān said, "These dependent arisings are not made by me, nor made by another. Why is that? Whether the Buddha appears in the world or not, [the Dharma] abides in Dharma-nature, the Dharma abides in the Dharma-realm." What is Dharma-nature? What is Dharma-abiding? What is Dharma-realm? Answer: The nature of the principle of these dependent arisings, established since beginningless time, is called Dharma-nature. As the established nature, it is set forth by undistorted words and phrases; this is called Dharma-abiding. Because of this Dharma-abiding, with that Dharma-nature as the cause, therefore it is called the Dharma-realm.

Explanation: Question: As the Bhagavān said, all these dependent arising dharmas are not made by the five aggregates "I," nor made by any other external force. Why is that? Because whether the Buddha appears in the world or not, dependent arising always abides in Dharma-nature (*dharmatā*), abides in the Dharma-realm (*dharma-dhātu*); it is an enduring principle. What is Dharma-nature? What is Dharma-realm? Answer: Dharma-nature is the nature of the establishment of the principle of all dependent arising since beginningless time; it is called Dharma-nature. The nature identical to the established principle, established by undistorted words and phrases, is called Dharma-abiding (*dharma-sthiti*). Because this Dharma-abiding exists, with the Dharma-nature of various principles as the cause, it is therefore called the Dharma-realm.

Original Text: Question: As the sūtra says, "If birth were non-existent, there would be no place or state where birth could exist. But birth does exist. If birth of all kinds were non-existent, the dependent arising 'birth conditions aging-and-death' would be unobtainable." Why then is it said here that "its own nature conditions its own nature"? Answer: It is said based on the arising of the fruit from its own seed. That is, the links from consciousness up to feeling are the seeds of birth; hence, they are figuratively called "birth." Because this exists, later these very fruit-links are called "existence conditions birth." So too for the remaining links; as explained in the sūtra, each should be understood accordingly.

Explanation: Question: As the sūtra says, if the link of birth (*jāti*) were absent, the five aggregates (*skandhas*) would have no place, nor any state of samsāric existence. Yet birth does exist. If the birth of all seeds were absent, "birth conditions aging-and-death" (*jarāmaraṇa*) should be absent. The place of birth refers to the environment where life arises, namely the three realms (*traidhātuka*) and nine abodes (*navāvāsa*). The state of birth refers to the stages of life's development, such as the fetal stage, infancy, childhood, adolescence, youth, middle age, old age, death, etc.

Why is it said here that the own nature conditions the own nature? Answer: Based on the fruit manifested from the own seed of life, it is said that there is birth, meaning the own nature conditions the own nature. The links of consciousness (*vijñāna*), name-and-form (*nāmarūpa*), six sense bases (*ṣaḍāyatana*), contact (*sparśa*), and up to feeling (*vedanā*) are the own seeds of birth; to clarify this principle, they are figuratively called "birth." Because these links exist, in the future life there will be these fruit-links, called "existence (*bhava*) conditions birth." Similarly, the remaining links—existence, clinging (*upādāna*), craving (*tṛṣṇā*), feeling, contact, six sense bases, name-and-form, consciousness, formations (*saṃskāra*), ignorance (*avidyā*), etc.—should be understood accordingly, corresponding to the dharmas as explained in the sūtra.

Original Text: Question: Since it has been stated that not all links are mutually conditioning, why is it established that name-and-form and consciousness condition each other? Answer: In the present life, consciousness uses name-and-form as a condition. Name-and-form, in turn, in a future life, uses consciousness as a condition. Why is that? Because during the period of continuity in the mother's womb, they are said to condition each other. Conditioned by consciousness, in the mother's womb, the sperm and blood, embraced by name, combine to form the nature of the fertilized ovum (*kalala*). Then, with this name-and-form as a condition, that consciousness is again able to abide therein.

Explanation: Question: All twelve links have now been explained; the various links do not all mutually condition each other. Why is it said that name-and-form and consciousness mutually condition each other? Answer: The six consciousnesses (*ṣaḍvijñāna*) in the present life rely on name-and-form as a condition to arise and function. Name-and-form, in the dharmas arising in a future life, relies on the karmic seeds created by the present six consciousnesses as a condition to arise and exist. Why is that? Because after name-and-form continues to develop in the mother's womb, the six consciousnesses arise based on name-and-form; name-and-form and the six consciousnesses mutually condition each other. Conditioned by the six consciousnesses of the previous life, name-and-form in the mother's womb is embraced by the name (i.e., the seventh consciousness, *manas*) and composed of the sperm-and-blood material form (the fertilized ovum), together forming the nature of the kalala. Then, with this name-and-form as a condition, after name-and-form develops, the six consciousnesses will abide upon it.

In the reverse order of dependent arising, the ālaya-vijñāna and name-and-form also mutually condition each other. Name-and-form relies on the ālaya-vijñāna as a condition to abide in the mother's womb, and the ālaya-vijñāna relies on name-and-form as a condition to manifest its functional role in worldly dharmas. If either is absent, worldly dharmas cease to exist.

Original Text: Question: Why, when bodhisattvas contemplate the black category, does their attention turn back only upon reaching the consciousness link, and not proceed to the remaining links? Answer: Because these two links mutually condition each other. Just as consciousness conditions name-and-form, so too name-and-form conditions consciousness. Therefore, the contemplating mind turns back upon reaching consciousness. For the remaining links, there is no such principle of turning back.

Explanation: Question: Why, when bodhisattvas contemplate the defiled aspect—the door of saṃsāric transmigration—do they only reach the consciousness link (*vijñānāṅga*, here referring to the ālaya-vijñāna) and can proceed no further, their mind turning back, unable to continue contemplating the other links? Answer: This is because the consciousness link (ālaya-vijñāna) and the name-and-form link mutually condition each other. Just as the ālaya-vijñāna conditions name-and-form for it to manifest worldly functions, similarly name-and-form conditions the ālaya-vijñāna for it to arise. Therefore, the flow of the contemplating mind turns back upon reaching the ālaya-vijñāna here and can proceed no further, because there is no dharma whatsoever before the ālaya-vijñāna; the ālaya-vijñāna is the source of all dharmas. When contemplating the remaining links, there is no such phenomenon of turning back, because there are dharmas before the other links; they are the conditions for their own arising.

Original Text: Here, at this point, the principle of mutual conditioning is revealed; hence it is called "turning back." In the category of cessation, name-and-form is not the cause for the cessation of the consciousness of future existence. Due to this reason, [the contemplation] proceeds further.

Explanation: At the point of contemplating the consciousness link here, the principle of the mutual conditioning between the ālaya-vijñāna and name-and-form is revealed; therefore, it is called "turning back," reverting to name-and-form, unable to proceed further to contemplate the formations link (*saṃskārāṅga*). The ālaya-vijñāna is the source of name-and-form; it is the endpoint. From this, it can be seen that the ālaya-vijñāna gives rise to name-and-form; name-and-form originates from the ālaya-vijñāna. In the cessation aspect (*nirodhāṅga*) of dependent arising, name-and-form is not the cause for the cessation of the six consciousnesses of future existence. Due to this reason, [the contemplation] proceeds beyond name-and-form to observe further. The cause for the cessation of the six consciousnesses is the cessation of the volitional activities (*saṃskāra*) of the mental faculty (*manas*); the cause for the cessation of the volitional activities of the mental faculty is the cessation of the ignorance (*avidyā*) of the mental faculty.

In the reverse contemplation of the twelve links of dependent arising, upon observing the name-and-form link, a bifurcation appears, dividing into two paths of observation: one observes the six consciousnesses from name-and-form, the other observes the source of name-and-form, the ālaya-vijñāna. First, observe the aging-and-death link (*jarāmaraṇa*): discover that aging-and-death arises because there is birth (*jāti*). Then observe birth: discover that birth arises because there is existence (*bhava*) in the three realms. Then observe existence: discover that existence arises because there is clinging (*upādāna*). Then observe clinging: discover that clinging arises because there is craving (*tṛṣṇā*). Then observe craving: discover that craving arises because there is feeling (*vedanā*). Then observe feeling: discover that feeling arises because there is contact (*sparśa*). Then observe contact: discover that contact arises because there are the six sense bases (*ṣaḍāyatana*). Then observe the six sense bases: discover that the six sense bases arise because there is name-and-form (*nāmarūpa*).

At name-and-form, it becomes crucial. The link before name-and-form is twofold: one is the six consciousnesses, the other is the ālaya-vijñāna. The six consciousnesses are the condition for the birth of name-and-form in a future life, because the bodily, verbal, and mental actions of the six consciousnesses store karmic seeds, causing one to inevitably experience their results in future lives, actualizing the karmic seeds. However, the specific arising of name-and-form is not produced by the six consciousnesses, because name-and-form can only be conceived and appear in the mother's womb after the six consciousnesses of the previous life have perished. Therefore, what gives rise to name-and-form is not the six consciousnesses but the ālaya-vijñāna. This involves the other condition for the appearance of name-and-form, the ālaya-vijñāna. When observing the root cause of the appearance of name-and-form, it is discovered that the ālaya-vijñāna gives rise to name-and-form. Proceeding further in observation, one finds no dharma before the ālaya-vijñāna; there is no condition that causes the ālaya-vijñāna to arise. This indicates that the ālaya-vijñāna is not a dependent arising dharma; it is not produced by any cause or condition. That is, it is the inherently existent, unborn and unceasing consciousness.

Original Text: Question: For what reason is it said that the links of dependent arising are not made by themselves, not made by another, not made by both, nor arise without cause? Answer: Because the producer is non-existent; conditions have no agency; [yet] they are produced by the power of conditions.

Explanation: Question: For what reason is it said that the links of dependent arising are not made by the dependent arising dharma itself, not made by conditions outside the dependent arising dharma, not made jointly by the dharma itself and external conditions, nor do they arise without any cause or condition? Answer: The arising of dependent arising is a non-existent dharma, an empty dharma; it does not truly exist. The conditions that cause dependent arising to arise also have no real function; they are all merely produced by the force of causes and conditions.

Original Text: Question: In dependent arising, what is the sprout of suffering? What nurtures the sprout of suffering? What is the tree of suffering? Answer: The consciousness link conditioned by ignorance and formations, up to feeling, is the sprout of suffering. Craving conditioned by feeling, up to existence, nurtures the sprout of suffering. Birth and aging-and-death should be known as the tree of suffering.

Explanation: Question: In dependent arising, which link is the sprout of suffering? Which link protects and nurtures the sprout of suffering? Which link is the tree of suffering? Answer: The consciousness link conditioned by ignorance and formations, and the links of name-and-form, six sense bases, contact, and feeling are the sprout of suffering. Craving conditioned by feeling, and the links of clinging and existence, protect and nurture the sprout of suffering. Then, birth and aging-and-death should be known as the tree of suffering.

Original Text: Question: How many links of dependent arising should be known to be like the wick? Answer: Consciousness up to feeling. Question: How many links are like the oil? Answer: Ignorance, formations, craving, clinging, and existence. Question: How many links are like the flame? Answer: Birth and aging-and-death should be known.

Explanation: Question: How many dependent arising links are like the lamp wick? Answer: The links of consciousness, name-and-form, six sense bases, contact, and feeling are like the lamp wick; when lamp oil is added, it ignites, and the suffering of birth and death appears. Question: How many dependent arising links are like the lamp oil? Answer: Ignorance, formations, craving, clinging, and existence are like the oil; when combined with consciousness, name-and-form, six sense bases, contact, and feeling, they ignite the wick, burning the great fire of birth and death. Question: How many links are like the flame? Answer: The links of birth and aging-and-death are like the burning flame, causing immeasurable suffering.

Original Text: Question: For what reason, in the teaching on the black category of dependent arising, is it said to be augmenting? Answer: Because all the links of existence are the pure aggregate of great suffering, for the sake of the future result. Also, because the preceding links serve as conditions for the succeeding links to follow.

Explanation: Question: For what reason, in the defiled, ignorant teaching on dependent arising, is it said that dependent arising has the function of augmenting the aggregate of suffering? Answer: Because within all the links of existence (*bhavāṅga*), the pure aggregate of great suffering (*duḥkha-skandha*) is the final result of the twelve links. Therefore, the twelve links of dependent arising are defiled karma, belonging to the black category, capable of augmenting the aggregate of suffering. Also, because within the twelve links of existence, the preceding links serve as causes and conditions, and the succeeding links closely follow, only then is the pure aggregate of great suffering produced. Therefore, the twelve links of existence can augment defilement and black category karma.

Original Text: Question: For what reason, in the white category teaching, is it said to be diminishing? Answer: Because, with the permanent cessation of each preceding link, the succeeding links diminish. Also, because it is the cause for diminishing the pure aggregate of great suffering.

Explanation: Question: For what reason, in the wholesome dharma category teaching, is it said that dependent arising has the function of diminishing the aggregate of suffering? Answer: Because within the twelve links of dependent arising, if the preceding links are permanently extinguished, the succeeding links will be diminished. Therefore, the dependent arising links have a diminishing effect on the aggregate of suffering.

Original Text: Question: How many links of dependent arising are called dharmas with causes? Answer: The first seven. Question: How many links of dependent arising are called suffering with causes? Answer: The remaining five. Question: How many links, when ceased, are revealed by the exhaustion of the outflows? Answer: Three.

Explanation: Question: How many dependent arising links are called causal dharmas, capable of inducing the arising of other dharmas? Answer: The first seven links—ignorance, formations, consciousness, name-and-form, six sense bases, contact, feeling—are causal dharmas, capable of inducing the arising of the subsequent links. Question: How many dependent arising links are called the suffering links with causes? Answer: The last five links—craving, clinging, existence, birth, aging-and-death—are the suffering links with causes within the three realms. Question: How many dependent arising links, when ceased, are revealed by the exhaustion of the outflows (*āsrava-kṣaya*) of ignorance? Answer: Three links: existence, birth, and aging-and-death are revealed by the exhaustion of the outflows of ignorance. After the outflows are exhausted, one attains Nirvāṇa without residue (*nirupadhiśeṣa-nirvāṇa*); then existence, birth, and aging-and-death will no longer appear, and the suffering of saṃsāra in the three realms disappears.

Original Text: Question: How many links, when ceased, are revealed by the exhaustion of conditions? Answer: These same three are, because of the conditions of the remaining links.

Explanation: How many links, when ceased, are revealed by the exhaustion of conditions? Answer: The cessation of existence, birth, and aging-and-death—these three links—is revealed by the exhaustion of conditions. When the conditions pertaining to the three realms are exhausted, existence within the three realms will no longer arise, birth ceases, and consequently aging-and-death cease. Apart from these three links, the remaining links are the conditions for the arising and cessation of these three links.

Pratyekabuddhas, the Solitary Realizers, through cultivating the twelve links of dependent arising, exhaust ignorance, sever all defilements, and thus become free from conditions pertaining to the threefold world. After Nirvāṇa, there is no existence, birth, or aging-and-death in the three realms. Therefore, the links before existence, birth, and aging-and-death are the conditions for the arising and cessation of these three links, and of course also the conditions for their arising.

Original Text: Question: How many links, when ceased, are revealed by the exhaustion of feeling? Answer: One. It means that because defilements have been severed, when the basis ceases, all these feelings permanently cease.

Explanation: Question: How many links, when ceased, are revealed by the exhaustion of feeling? Answer: Only the cessation of the feeling link is the dharma revealed by the exhaustion of feeling. Because defilements have been completely severed, the dharmas upon which feeling depends have all ceased; then all these feelings will permanently cease.

Original Text: Question: For what reason, based on dependent arising, are the seventy-seven wisdoms established? Answer: To reveal the defiled wisdom that is the cause of existence. Also, to reveal the defiled wisdom of what is self-made within one's own continuum. Also, to reveal that the preceding links are beginningless in time. Also, to reveal that the subsequent links contain defilement yet have the meaning of cessation. Also, to reveal the meaning of the thorough knowledge of all defiled wisdoms not included within the links. For each individual link, seven wisdoms are applied; it should be known that there are seventy-seven wisdoms in total.

Explanation: Question: For what reason are the seventy-seven wisdoms established based on the dependent arising links? Answer: It is to reveal that existence (*bhava*) in the three realms is caused by defiled wisdom (*kliṣṭa-jñāna*); also to reveal the defiled wisdom self-made within the process of the continuity of one's own five aggregates; also to reveal that the preceding links, like the ignorance link, have existed since beginningless time, not arising later, therefore having no beginning, called beginningless ignorance (*anādi-avidyā*); also to reveal that the subsequent links contain defilement and have the meaning of tending towards cessation; also to reveal the meaning of the thorough knowledge (*parijñā*) of all defiled wisdoms not encompassed by the links. Excluding the ignorance link, the remaining eleven links each correspond to seven wisdoms; together, they make seventy-seven kinds of wisdom.

Original Text: Question: For what reason are the forty-four wisdoms established within dependent arising? Answer: To reveal the principle of contemplating each individual link based on the Four Noble Truths. Therefore, there are forty-four wisdoms in total.

Explanation: Question: For what reason are forty-four kinds of wisdom established within the dependent arising dharma? Answer: To reveal the contemplation of the path based on the Four Noble Truths for the eleven links; therefore, forty-four kinds of contemplative wisdom are established in total. For example, using wisdom that accords with reality (*yathābhūta-jñāna*) to contemplate the suffering, origin, cessation, and path of formations; to contemplate the suffering, origin, cessation, and path of the six consciousnesses; to contemplate the suffering, origin, cessation, and path of name-and-form; to contemplate the suffering, origin, cessation, and path of the six sense bases; to contemplate the suffering, origin, cessation, and path of contact, feeling, craving, clinging, existence, birth, and aging-and-death. Combined, this makes forty-four kinds of contemplative wisdom.

Original Text: Furthermore, if born in the desire realm, relying on a desire-realm body, one can develop the faculties of eye and ear of a higher realm. By means of these, one sees and hears the forms and sounds of the lower realm and one's own realm. Also, relying on this body, one gives rise to mental consciousness pertaining to the three realms and to that which is unbound, making them present. If born in the form realm or formless realm, excluding the lower realm, all [faculties] are present, as in the desire realm.

Explanation: Furthermore, if born in the desire realm (*kāmadhātu*), relying on the desire-realm material body, one can develop the functions of the eye and ear faculties (*indriya*) of higher realms. Through the eye and ear faculties of the higher realms, one sees and hears the form and sound objects of the lower realm and the present realm. Also, relying on this desire-realm body, one gives rise to mental consciousness pertaining to the three realms and mental consciousness unbound by the three realms, making them presently appear. If born in the form realm (*rūpadhātu*) or formless realm (*ārūpyadhātu*), excluding the lower realm, all faculties and realms of the other abodes become present, just as in the desire realm.