幹

Thus have I heard: At one time, the Blessed One was dwelling on Vulture Peak near Rajagriha, together with a great assembly of 1,250 bhikshus and great bodhisattvas.

At that time, the Venerable Shariputra went to the place where the great bodhisattva Maitreya was walking in meditation. Bodhisattva Maitreya and Venerable Shariputra sat together upon a great rock. The Venerable Shariputra then asked the great bodhisattva Maitreya: “Today, after seeing the rice plants, the Blessed One instructed the bhikshus, saying: ‘Bhikshus, whoever sees dependent origination sees the Dharma; whoever sees the Dharma sees the Buddha.’ Having spoken these words, the Blessed One remained silently abiding. What is the meaning of what the Blessed One has just said? What is dependent origination? What is the Dharma? What is the Buddha?”

After Venerable Shariputra had asked this, the great bodhisattva Maitreya said to him: “The meaning of what the Blessed One told the bhikshus—‘Whoever sees dependent origination sees the Dharma; whoever sees the Dharma sees the Buddha’—is as follows. Dependent origination means that conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is existence; conditioned by existence is birth; and conditioned by birth are aging and death.

This is the dependent origination taught by the Blessed One. What is the Dharma?

“The Blessed One taught in brief that the Noble Eightfold Path leads to the realization of nirvana; this is called the Dharma. What is the Buddha? One who awakens to all dharmas, realizes nirvana through the noble eye of wisdom, and establishes bodhi through the Dharma that has been learned is called a Buddha.

What does it mean to see dependent origination? The Blessed One said that the dependent origination of dharmas abides constantly, without a cause, without self, without a sentient being, without a living principle, free from inversion, unarisen, uncreated, unconditioned, independent, and unobstructed. To see that its intrinsic nature is quiescent is to see the Dharma.

Whoever sees these characteristics—constant abiding, causelessness, selflessness, the absence of a sentient being and a living principle, freedom from inversion, non-arising, (non-creation and the unconditioned), independence, and unobstructedness—sees the Dharma. From this vision onward, one can see the Dharma-body and behold the Blessed One’s direct realization through perfect wisdom.

“Question: What is the meaning of dependent origination?

“Answer: Dependent origination has causes and conditions; it is not without causes and conditions that it is called dependent origination. Therefore, in today’s discourse the Blessed One briefly described the character of dependent origination: because there is such a cause, such a result arises. Whether or not the Blessed One appears in the world, the true character of all dharmas inherently remains as the abiding nature of dharmas and the established order of dharmas 2, conforming to dependent origination. It is suchness; it is thus, without inversion; it is thus, without alteration; it is truly not otherwise, truly not inverted 3, and unmistakable. Such is the true character of all dharmas.

“Furthermore, dependent origination arises through two kinds of factors. What are the two? First, dependence upon causes; second, dependence upon conditions. Each dependently originated dharma should be understood as having two types: external dependent origination 4 and internal dependent origination 5.

“External dependent origination insofar as it depends upon causes means that from a seed arises a sprout, from the sprout arise leaves, from the leaves arise branches, from the branches arise stalks, from the stalks arise buds, from the buds arise flowers, and from the flowers arise fruits. If there were no seed, the sprout could not arise; and so forth, if there were no flower, the fruit could not arise. Because there is a seed, the sprout arises; and so forth, because there is a flower, the fruit arises. The seed does not conceive the thought,

“‘I produce the sprout,’ nor does the sprout conceive the thought, ‘I arise from the seed’; and so forth,

“the flower does not conceive the thought, ‘I produce the fruit,’ nor does the fruit conceive the thought, ‘I arise from the flower.’ Nevertheless, when there is a seed, the sprout arises; and so forth, when there is a flower, the fruit arises. This is external dependent origination insofar as it depends upon causes.

“External dependent origination insofar as it depends upon conditions means that it arises dependently through the conjunction of six elements. What is dependent origination through the conjunction of the six elements—earth, water, fire, wind, space, and time—insofar as it depends upon conditions? What are the earth element, water element, fire element, wind element, space element, and time element?

The earth element supports the seed. The water element moistens the seed. The fire element brings the seed to maturity.

The wind element causes the seed to grow. The space element allows the seed to remain unobstructed. The time element causes the seed to change.

If such conditions were absent, the seed would not sprout. When none of these conditions—the earth, water, fire, wind, space, and time elements—is lacking, all the conditions are conjoined and the seed sprouts. The earth element does not conceive the thought, ‘I can support the seed.’ The water element does not conceive the thought, ‘I can moisten the seed.’ The fire element does not conceive the thought, ‘I can bring the seed to maturity.’ The wind element does not conceive the thought, ‘I can cause the seed to grow.’ The space element does not conceive the thought, ‘I can keep the seed unobstructed.’ The time element does not conceive the thought, ‘I can cause the seed to change.’ Nor does the seed conceive the thought,

‘Through these conditions I can produce a sprout.’ Yet it is certain that through such conditions the seed sprouts.

That sprout does not arise from itself, from another, from both itself and another together, from Ishvara 6, through a transformation of time, from an intrinsic nature, in dependence upon an agent, or from any single cause. Thus, through the conjunction of earth, water, fire, wind, space, and time, the seed gives rise to the sprout.

“Five characteristics of externally dependently originated dharmas should be understood: they are not permanent, are not annihilated, do not transmigrate, produce a great result from a small cause, and continue in a similar series without producing something of a different kind.

“What does it mean that they are not permanent? The seed and the sprout are different; the seed and the sprout are not one. It is not that the sprout arises only after the seed has ceased, nor that the sprout arises while the seed has not ceased.

When the seed ceases and the sprout arises, this is called impermanence. What does it mean that they are not annihilated? As stated before, it is not that the sprout arises only after the seed has ceased, nor that the sprout arises without the seed’s ceasing.

Thus, the seed’s ceasing and the sprout’s arising occur in conjunction; this is called non-annihilation. What does it mean that they do not transmigrate? The seed and the sprout are different.

What does it mean that a small cause produces a great result? The seed is small in quantity, while the resulting fruit is abundant. What does similar continuity mean?

According to the quantity of seeds sown, the harvest obtained is correspondingly great or small. These five characteristics of externally dependently originated dharmas should be understood.

“What are internally dependently originated dharmas 7? Internally dependently originated dharmas arise through two kinds of factors:

“first, dependence upon causes; second, dependence upon conditions.

“What are internally dependently originated dharmas insofar as they depend upon causes? They are: conditioned by ignorance are formations, and so forth, through conditioned by birth are aging and death. Without ignorance, there would be no formations. Thus, when ignorance exists, formations exist; and so forth, because birth exists as a condition, aging and death can arise. Ignorance does not conceive the thought, ‘I can produce formations.’ Formations do not conceive the thought, ‘I arise from ignorance.’ And so forth, birth does not conceive the thought, ‘I can produce aging and death.’ Nevertheless, when ignorance exists, formations arise; and so forth, when birth exists, aging and death arise. This is internal dependent origination insofar as it depends upon causes.

“What are internally dependently originated dharmas insofar as they depend upon conditions? They arise through the conjunction of six elements. What is the conjunction of the six elements?

It means dependent origination through the conjunction of the earth, water, fire, wind, space, and consciousness elements insofar as it depends upon conditions. What is the earth element? The aggregation of the solid components within the body is called the earth element.

What is the water element? That which performs the function of cohesion within the body is called the water element. What is the fire element?

That which causes food and drink entering the body to be digested is called the fire element. What is the wind element? That which causes inhalation and exhalation within the body is called the wind element.

What is the space element? That which forms the cavities within the body is called the space element. What is the consciousness element?

The transformation of name-and-form, mutually supporting one another like a bundle of reeds, and the five consciousnesses together with defiled mental consciousness are called the consciousness element. Without these six elements, the body could not be formed. When none of the internal earth, water, fire, wind, space, and consciousness elements is lacking, their conjunction forms the body.

“The earth element does not conceive the thought, ‘I aggregate the solid components within the body.’ The water element does not conceive the thought, ‘I perform the function of cohesion within the body.’ The fire element does not conceive the thought, ‘I cause food and drink entering the body to be digested.’ The wind element does not conceive the thought, ‘I cause inhalation and exhalation within the body.’ The space element does not conceive the thought, ‘I form the cavities within the body.’ The consciousness element does not conceive the thought, ‘I bring about the transformation of name-and-form, like a bundle of reeds.’ Nor does that body conceive the thought, ‘I am produced by these conditions,’ even though such conditions bring that body into being.

The earth element is without self, person, living principle, experiencer, mind-born being, youth, woman, man, or one who is neither male nor female; it is neither ‘I’ as an agent nor something other. The water, fire, wind, space, and consciousness elements are likewise without self, person, living being, experiencer, mind-born being, youth, woman, man, or one who is neither male nor female; they are neither ‘I’ as an agent nor something other.

“What is ignorance? Regarding the six elements, one gives rise to notions of identity 8, composite unity 9, permanence, stability, everlastingness 10, pleasure, tranquility, a sentient being 11, a living being 12, an experiencer 13, a mind-born being 14, a youth 15, and ‘I am the agent.’ The arising of such various ignorant notions is called ignorance. Because such ignorance exists with regard to the objective domain, greed, hatred, and delusion arise.

From greed, hatred, and delusion arise karmic formations. The designation of karmic formations is called consciousness. From that consciousness arise the four skandhas 16.

That name-and-form is the basis of the faculties. The conjunction of the three dharmas at the six ayatanas 17 is called contact. Contact gives rise to feeling.

Attachment to feeling produces craving. When craving expands, it is called grasping. Grasping in turn produces existence.

Karmic existence, as a cause, produces the five skandhas. The maturation of the five skandhas is called aging. The disintegration and cessation of the five skandhas is called

“death. Bewilderment, attachment, and anguish with regard to sensual desire are called sorrow. Lamenting what has passed in a mournful voice is called lamentation. The fivefold body of consciousness 18 in association with mind is called suffering. Mental displeasure is called dejection. The presence of subsidiary afflictions 19 is called distress.

“Deluded ignorance is called ignorance. Fabrication is called formation. Clear discrimination is called consciousness.

Mutual support is called name-and-form. Reliance upon domains is called the six ayatanas. Encounter with an object is called contact.

Reception is called feeling. Thirst for sensual desire is called craving. Seizing and attachment are called grasping.

The existence 20 that arises from grasping is called existence. The production of the skandhas through existence is called birth. The maturation of the faculties is called aging.

The disintegration and cessation of the faculties are called death. Grief is called sorrow. Mournfulness is called lamentation.

Mental displeasure is called dejection. Bodily affliction is called suffering. Emotional disharmony is called distress.

Failure to cultivate truthfully is called wrong practice. Complete lack of understanding is called ignorance. Because ignorance exists, various fabrications arise: formations approaching merit, formations approaching demerit, and formations approaching immovability 21.

The arising of formations approaching merit and formations approaching demerit is called consciousness; hence it is said that formations are conditioned by ignorance. The arising of formations approaching demerit, and those very formations approaching demerit, are consciousness; hence it is said that consciousness is conditioned by formations. The arising of formations approaching immovability, and those very formations approaching immovability, are consciousness; hence it is said that name-and-form are conditioned by consciousness.

As name-and-form develop, they form the six gateways of the ayatanas; this is name-and-form conditioning the six ayatanas. The functioning of the six ayatanas in the body is called the six ayatanas conditioning contact. When contact of a particular kind produces feeling of that same kind, this is called contact conditioning feeling.

When attachment and delight arise toward various feelings, this is called feeling conditioning craving. Because of thirst, attachment, and infatuation with sensory pleasures, one clings 22, is unwilling to part from them, and seeks pleasures here and there; this is called craving conditioning grasping. Such pursuits in turn produce the various forms of existence 23 and initiate karma of body, speech, and mind; this is called grasping conditioning existence.

The transformation of the five skandhas produced from karma is called existence conditioning birth. The arising, maturation, and subsequent disintegration of the skandhas are called birth conditioning aging and death.

“These twelve links of dependent origination mutually serve as causes. They are inherently impermanent, uncreated, without volition, not themselves dependently originated, not dharmas of exhaustion, not dharmas of dispassion, not dharmas of cessation, and without beginning. Their cyclic flow 24 has continued without interruption until the present, each following the other like the current of a river.

Because dependent origination continues uninterruptedly, each link following the next like the current of a river, four factors operate together as causes within its twelve links. What are the four? They are ignorance, craving, karma 25, and consciousness 26.

Consciousness, whose intrinsic nature is that of a seed, serves as the cause. Karma, whose intrinsic nature is that of a field, serves as the cause. Ignorance and craving, whose intrinsic nature is affliction, serve as causes.

Karma and the afflictions 27 are capable of causing the seed of consciousness to arise. Thus, karma functions as the field for the seed of consciousness; craving functions to moisten and enrich the seed of consciousness; and ignorance causes the seed of consciousness to sprout and grow.

“Karma does not conceive the thought, ‘I function as the field for the seed of consciousness.’ Craving does not conceive the thought, ‘I function to moisten and enrich the seed of consciousness.’ Ignorance does not conceive the thought, ‘I cause the seed of consciousness to sprout and grow.’ Nor does the seed of consciousness conceive the thought, ‘Through these conditions I am produced.’ Nevertheless, the seed of consciousness is established in karma and the afflictions, moistened and enriched by craving, and covered by the soil of ignorance, thereby producing the sprout of name-and-form.

That sprout of name-and-form does not arise from itself, from another, from both itself and another together, from Ishvara, through a transformation of time, from its own substance, in dependence upon an agent, or without a cause. Thus, through the union of father and mother, the concordance of the season, and the convergence of corresponding conditions, the seed of consciousness grows continuously. Within the mother’s womb, the sprout of name-and-form develops; yet it has no master and no self.

It is a transmitted dharma, an illusory appearance, complete with causes and conditions.

“Five conditions give rise to eye-consciousness. What are these five conditions? They are the eye, visible form, light, space, and the attention 28 arising from these. The eye serves as the support for eye-consciousness; visible form serves as its object; light serves to illuminate; space offers no obstruction; and attention arising from these enables cognition. Without such conditions, eye-consciousness could not arise. If the internal eye ayatana 29 were lacking, or if visible form, light, space, or attention were lacking, eye-consciousness could not arise. When none of these five conditions is lacking—that is, when all conditions are conjoined—eye-consciousness arises.

“The eye does not conceive the thought, ‘I serve as the support for eye-consciousness.’ Visible form does not conceive the thought, ‘I serve as the object of eye-consciousness.’ Light does not conceive the thought, ‘I serve as the illuminating condition for eye-consciousness.’ Space does not conceive the thought, ‘I serve as the condition of non-obstruction for eye-consciousness.’ The attention arising from the object does not conceive the thought, ‘I perform the function of cognition for eye-consciousness.’ Nor does eye-consciousness conceive the thought, ‘Through these conditions I arise.’ Nevertheless, eye-consciousness can arise only when the conditions are present. The remaining four faculties 30 should be understood by analogy.

“In truth, no dharma transmigrates from this life to another life. Yet because causes and conditions are not lacking, karmic retribution 31 is conventionally designated. It is like an image appearing upon the surface of a clear mirror 32. The image upon the mirror does not itself move into the mirror, yet an image appears in it because the causes and conditions are not lacking. Likewise, no dharma ceases in this life and then goes on to arise in another life. The experience of karmic results occurs because causes and conditions are not lacking.

“It is like the moon 33 traveling forty thousand yojanas from the earth, while its image nevertheless appears in a bowl containing a little water. The moon does not fall from its place into the bowl containing a little water; rather, because the conditions are conjoined, its reflection appears there. In brief, no dharma ceases in this life and then goes on to arise in another life. Corresponding karmic retribution occurs because causes and conditions are not lacking.

“It is like fire 34, which cannot burn without fuel. When fuel is present, fire can arise. Karma and the afflictions cause the seed of consciousness to arise, and within the mother’s womb the sprout of name-and-form continuously transforms and grows. Yet it has no sovereign. It is a selfless dharma, an ungraspable dharma, and an illusory appearance in which causes and conditions mutually function. It is a dharma arising from its intrinsic nature, complete with causes and conditions.

“Five characteristics of internal dependent origination should be understood: it is not permanent, is not

“annihilated, does not transmigrate, produces a great result from a small cause, and arises in a continuous similar series.

“What does it mean that it is not permanent? When the terminal skandhas 35 of this life die, the terminal skandhas of the next life arise. Yet the terminal skandhas that die in this life are not the terminal skandhas that arise in the next life.

Rather, at death the terminal skandhas disintegrate and cease, while at birth the terminal skandhas manifest. This is called impermanence 36. What does it mean that it is not annihilated?

It is not that, at death, the terminal skandhas first disintegrate and cease and only afterward, at birth, do the terminal skandhas manifest. Nor is it that, while the terminal skandhas at death have not yet disintegrated and ceased, the skandhas of intermediate existence 37 have already arisen. This should be understood as resembling the two ends of a balance, one rising as the other descends simultaneously 38.

This is called non-annihilation. What does it mean that it does not transmigrate? Before transformation into a sentient being of another kind, there is no transmigration 39.

What does it mean that a small cause produces a great result? The body in this life creates only a small amount of wholesome or unwholesome karmic causes, yet the body in the next life experiences abundant wholesome or unwholesome results. What does arising in a continuous similar series mean?

Just as one receives a body and performs karma in the present life, one receives the corresponding result in a future life.

“With the eye of right wisdom, one should observe in accordance with reality and cultivate for a long time such dharmas of dependent origination, which are inherently causeless, selfless, free from inversion, unborn, unceasing, uncreated, unconditioned, unobstructed, without an objective support, quiescent, unappropriated, inexhaustible, intrinsically like an illusion, empty and quiescent, unstable, like an ache, like a sore, possessing the obstructive nature of material form 40, and having the nature of impermanence, suffering, emptiness, and selflessness. If the limit of past existence does not transmigrate, did I exist in the past or not? Who was I when I existed in the past? Why did I exist in the past? If the limit of future existence does not transmigrate, shall I exist in the

“future or not? Who shall I be when I exist in the future? Why shall I exist in the future? Or shall I not exist in the future? Who am I if I shall not exist in the future? Why shall I not exist in the future? If the limit of this present life does not transmigrate, do I exist in the present or not? Who am I as I exist in the present? In what way do I exist in the present? When this sentient being dies here, where is it born? However many views are held by shramanas and brahmins in the world 41—the bonds known as belief in a self, belief in a sentient being, belief in an experiencer, the bonds of views,

“the bonds of hopes, and the bonds of auspicious signs—if these views are counteracted with right view, the fetters of affliction are severed and perfect complete knowledge is realized. Like cutting off the crown of a tala tree, one knows that all dharmas have the nature of nonexistence 42 and enters the nature of ultimate truth 43. Throughout the long courses of birth and death, one awakens to the principle of non-arising and non-cessation, accomplishes the Dharma-patience of non-arising, and extensively performs boundless deeds benefiting sentient beings.

“If any good man or good woman reflects upon and contemplates the meaning of dependent origination in this sutra for even a single moment, that person can instantly eliminate the extremely grave karmic obstructions accumulated since beginningless time, amass abundant merit and wisdom leading to the stage of direct comprehension 44, eradicate wrong views, and teach the Dharma without fear. Venerable Shariputra, the Blessed One will bestow upon that good man or good woman the prediction of unsurpassed, complete, perfect awakening.

“When the Venerable Shariputra, together with devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans, heard Bodhisattva Maitreya teach this sutra, their hearts were filled with joy and profound rejoicing. They rose from their seats, bowed at the feet of Bodhisattva Maitreya, and joyfully received and practiced the teaching.

Commentary:

1 Taisho Tripitaka No. 710: The Sutra of the Rice-Stalk Simile of Mahayana Dependent Origination Spoken by Bodhisattva Maitreya

慈氏菩薩所說大乘緣生稻(卄/幹)喻經

2 The original text reads “the nature of dharmas, the abiding of dharmas, and the established order of dharmas” (法性法住法位).

3 Inversion means confused and erroneous conception: regarding formations, which are intrinsically impermanent, suffering, selfless, and impure, as permanent, pleasurable, self, and pure; and regarding nirvana, which is intrinsically permanent, blissful, self, and pure, as impermanent, suffering, selfless, and impure.

4 External dependent origination refers to the insentient container-world.

5 Internal dependent origination refers to the arising and cessation of sentient beings’ stream of samsara.

6 One doctrine holds that there is an Ishvara whose substance is real, all-pervasive, and eternal, and who produces all dharmas.

7 The formation of a sentient being’s body and life has the twelve links of dependent origination as its causes and the six elements as its conditions. Without the six elements as conditions, a sentient being cannot be born.

8 Notion of identity: The universal substance of God, the great self, endows every person and thing with a portion—the small self, individual self, or ego—which is identical with God.

9 Notion of composite unity: Regarding the five composites—form, feeling, perception, formation, and consciousness—as self or belonging to self.

10 Notion of everlastingness: The delusion of an enduring self.

11 Notion of a sentient being: “I am a continuous living entity possessing consciousness.”

12 Notion of a living being: “I am a living being possessing life.”

13 Notion of an experiencer: “I live out the whole course of my life.”

14 Notion of a mind-born being: “I shall have a body formed by mind and independent of matter.”

15 Notion of a youth: “I shall remain forever young and never age.”

16 The four skandhas: form, feeling, perception, and formation.

17 The three dharmas at the six ayatanas: The six ayatanas are the six faculties—eye, ear, nose, tongue, body, and mind. The three dharmas are faculty, object, and consciousness.

18 The fivefold body of consciousness: The first five consciousnesses are not necessarily pure perceptions; they are always perceptions of something. Through their constant association with mental consciousness, initial application (seeking) and sustained application (examination), they establish deluded conceptions and discriminations, constructing self and what belongs to self, and thus suffering arises.

19 According to Discourse 128 of the Majjhima Nikaya, “Subsidiary Defilements,” the subsidiary afflictions are doubt, inattention, sloth, torpor, fear, elation, lustful intention, excessive exertion, overly feeble exertion, sensual desire, perception of diversity, and excessive attention to material forms. The Khandha Samyutta of the Samyutta Nikaya records: “Bhikshus, sensual desire for the eye is a subsidiary affliction of the mind. Sensual desire for the ear is a subsidiary affliction of the mind. Sensual desire for the nose is a subsidiary affliction of the mind. Sensual desire for the tongue is a subsidiary affliction of the mind. Sensual desire for the body is a subsidiary affliction of the mind. Sensual desire for the mind is a subsidiary affliction of the mind.”

20 Existence: It has both cause and result. Its causal aspect is karmic existence, namely the three kinds of karma of body, speech, and mind. Its resultant aspect is birth-existence, namely the ripened results within the desire, form, and formless realms.

21 Merit, demerit, and immovability refer to defiled karmic formations that are wholesome, unwholesome, and neutral. The formations of existence encompass the entire continuity of life.

22 Craving = clinging: clinging to life in samsara.

23 The forms of existence are desire existence, form existence, and formless existence, referring to ripened results.

24 Cyclic flow arises from habitual tendencies of deluded discrimination.

25 Karma refers to formation and existence.

26 Consciousness here means seed-consciousness, namely the eighth consciousness, the principal consciousness that stores the seeds of all dharmas, also called alaya-consciousness. Alaya is the principal factor from which dharmas arise. Because its substance consists of seeds, the seeds themselves are alaya.

27 The afflictions are ignorance and craving, for it was previously stated that “ignorance and craving have affliction as their intrinsic nature.”

28 Attention = the arising of thought: The characteristic of attention is to awaken the mind and direct it toward the object apprehended by consciousness. Attention has two functions: 1. When the mind has not yet arisen, it awakens the mind and causes it to arise;

2. Once the mind has arisen, it guides the mind toward the object.

29 Internal eye ayatana = eye internal entrance ayatana: This refers to the eye faculty among the six internal entrance ayatanas. The “Sutra on the Six Internal Ayatanas” in the Samyukta Agama states: “There are six internal entrance ayatanas. What are the six? They are the eye internal entrance ayatana, and the internal entrance ayatanas of the ear, nose, tongue,

body, and mind.” The “Sutra on the Eye Internal Entrance Ayatana” in the Samyukta Agama states: “The eye is an internal entrance ayatana. It is subtle form produced by the four great elements; it cannot be seen and possesses resistance. The same is said of the internal entrance ayatanas of the ear, nose, tongue, body, and mind.”

30 The four faculties: ear, nose, tongue, and body.

31 This means that there is no agent and no experiencer; that is, there is no self that performs karma and then experiences its result. “Agent” and “experiencer” are alternative names for the self. As the “Sutra on Emptiness in the Ultimate Sense” in the Samyukta Agama states: “What is the Sutra on Emptiness in the Ultimate Sense?

Bhikshus, when the eye arises, it comes from nowhere; when it ceases, it goes nowhere. Thus, the eye does not truly arise; once arisen, it ceases. There is karmic retribution, but no agent.

When this skandha ceases, another skandha continues, apart from conventional succession. The same is said of the ear, nose, tongue, body, and mind, apart from conventional succession. Conventional succession—that is, discourse according to conventional truth—means that when this exists, that exists; when this arises, that arises: conditioned by ignorance are formations, conditioned by formations is consciousness, and so forth in full detail, until the arising of this entire great mass of suffering.

Furthermore, when this does not exist, that does not exist; when this ceases, that ceases. With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases. Thus it is explained at length until the cessation of this entire great mass of suffering.” (Translated by Thich Duc Thang and revised by Tue Sy)

32 The clear mirror symbolizes karma whose result is experienced in the next life.

33 The moon symbolizes karma whose result is experienced in a later life.

34 Fire symbolizes karma whose time of fruition is indeterminate.

35 Terminal skandhas (根邊蘊): The Sautrantika school distinguishes two kinds of skandhas. The ordinary five skandhas are called terminal skandhas, while subtle mental consciousness is called the unitary skandha (一味蘊).

36 Birth and death are each distinct; therefore, this is called impermanence.

37 This is called continuity through intermediate existence: when the skandhas of death-existence cease, the skandhas of intermediate existence arise. In this process, the skandhas of intermediate existence arise in uninterrupted continuity immediately after the cessation of the skandhas of death-existence.

38 Just as the preceding causal state ceases and the resultant state is produced immediately afterward, so too is the uninterrupted succession of cause and result, like a flowing stream. Therefore, it is said not to be annihilated.

39 That is, a human being may become a sentient being within the six destinies or one not included among the six destinies.

40 Obstructive nature: the property of solidity and material form.

41 This refers to the sixty-two views: the tetralemma × the five skandhas = 20; 20 × the three times = 60; 60 + existence and nonexistence = 62. No view falls outside these sixty-two. Examples include holding that form exists, does not exist, neither exists nor does not exist, or both exists and does not exist; or that it did not exist in the past, exists in the present, and will not exist in the future; or that it existed in the past and exists in the present;

that it exists throughout the three times; or that it does not exist throughout the three times, and so forth. Together these constitute the sixty-two views.

42 This refers to the imagined nature and dependent nature of dharmas. The imagined is delusive existence, existing erroneously. The dependent is provisional existence, existing relatively.

43 This refers to the perfected nature of dharmas, also called the ultimate absence of intrinsic nature: the ultimate truth revealed through the selflessness of persons and the selflessness of dharmas.

44 The stage of direct comprehension is the entering mind of the Ground of Joy. Direct comprehension means that understanding the truth is no longer difficult. With regard to the objective support, the mind apprehends nothing, manifesting the state in which “subject and object are both forgotten” in one who directly comprehends the truth.