The Inquiry of Lokadhara
Chapter Five: Understanding the Twelve Links of Dependent Origination

“Lokadhara, how are bodhisattva great beings skilled in discerning and contemplating the twelve links of dependent origination? [F.49.a] Bodhisattva great beings discern and contemplate the twelve links of dependent origination as follows: Ignorance is so designated because of nonexistence. Ignorance is so designated because it lacks qualities. Ignorance is so designated because it cannot understand knowledge. How is ignorance unable to understand knowledge? Ignorance is called ignorance because it has no fixed qualities to observe. For what reason does the condition of ignorance give rise to formations? All phenomena42 are nonexistent, but childish ordinary beings form them, thus it is said that ignorance causes formations. Because consciousness arises from formations, it depends upon the condition of formations. Name-and-form are two characteristics, and therefore name-and-form are created by the condition of consciousness. The six sense sources are based upon the condition of name-and-form, because the six sense sources arise from name-and-form. Contact is based upon the condition of the six sense sources, because contact arises from the six sense sources. Feeling is based upon the condition of contact, because feeling arises from contact. Craving is based upon the condition of feeling, because craving arises from feeling. Grasping is based upon the condition of craving, because grasping arises from craving. Becoming is based upon the condition of grasping, because becoming arises from grasping. Birth is based upon the condition of becoming, because birth arises from becoming. Based upon the condition of birth, there arises aging, death, sorrow, lamentation, and the great mass of suffering. In this way aging, death, sorrow, lamentation, and the great mass of suffering are so designated because of birth. In this manner, the great mass of suffering arises. This process is all-subsuming: with a mistaken perception, one contravenes knowledge and accumulates a mass of ignorance. This generates desire for another existence, and based on one’s preferences and attachments, one seeks birth in all such places‍—this is the aggregate of existence. [F.49.b]

“Lokadhara, worldly beings are bound by these twelve links of dependent origination. Blinded by ignorance, they are caught in the dark abyss of ignorance. Preceded by ignorance, the entire process of the twelve links of dependent origination manifests. When bodhisattvas investigate the true characteristic of ignorance in this manner, they understand ignorance itself to be emptiness, and thus its point of origin to be unobservable. Why is this? Since ignorance is nonexistent, the point of origin is nonexistent. Thus, the wise realize the limitless to be the point of origin, and thus do not distinguish a point of origin. Disrupting false conceptuality, they do not become attached to ignorance. Because no phenomenon exists, phenomena do not accord with the way they are described. If one says ‘no phenomenon exists,’ that itself is seeing and understanding ignorance. If one understands or realizes all phenomena,43 that itself is knowledge. There is no knowledge other than this. Understanding and seeing knowledge is what is called knowledge.

“Regarding this, how does one see and understand ignorance? Understanding and seeing ignorance is to know that all phenomena are nonexistent, that all phenomena are unobservable, that all phenomena are false and mistaken, and that all phenomena fail to accord with the way they are described. Understanding and seeing ignorance is called knowledge. Why is this? Because ignorance is unobservable. According to the statement, ‘formations are caused by ignorance,’ all phenomena that appear due to the condition of ignorance are nonexistent.

“Since childish ordinary beings are stupefied by the darkness of ignorance, they mistakenly engage in the actions of formations. Such actions of formations are formless and without locus. Thus, ignorance cannot generate formations. As they lack the quality of having been created, it is said that formations are caused by ignorance. Since the actions of formations lack any basis for gathering, coming, or going, and since the basis for the formations is neither past, present, nor future, [F.50.a] ignorance is devoid of ignorance, and the actions of formations are devoid of the actions of formations. Even though the actions of formations have no locus, the actions of formations arise in dependence upon ignorance. Yet the actions of formations do not rely upon ignorance, and ignorance does not rely upon the actions of formations. Ignorance cannot understand ignorance, and the actions of formations cannot understand the actions of formations. Even though ignorance and the actions of formations arise in this fashion from ignorance due to mistaken perception, ignorance is unobservable, and the nature of ignorance is unobservable. Likewise, the actions of formations are unobservable, and the nature of the actions of formations is unobservable. However, based on the density of darkness, ignorance is labeled darkness, and the density of the darkness of ignorance is the basis for imputing formations. Still, among nonexistent phenomena, actions are performed, and in this way the actions of ignorance and formations are utterly nonexistent.

“As for the statement, ‘consciousness appears due to the condition of formations,’ consciousness does not depend upon the actions of formations, but neither does it arise in isolation from the actions of formations. And yet, the actions of formations are not what produces consciousness. Why is this? The actions of formations cannot be known as the actions of formations, and there is nothing that depends upon the actions of formations. While beings with mistaken perception do give rise to consciousness due to the actions of formations, such consciousness does not exist inside the actions of formations, outside the actions of formations, or somewhere in-between. While no consciousness arises, consciousness does arise from the ceaseless and unbroken continuity of the actions of formations. When the wise seek the characteristic of consciousness, it is unobservable. They do not observe consciousness to arise. Consciousness cannot know consciousness or see it to be consciousness. Consciousness does not depend on consciousness.

“As for the statement, ‘name-and-form are due to the condition of consciousness,’ name-and-form neither depend on consciousness, [F.50.b] nor do they arise outside of consciousness. Name-and-form do not come from consciousness, yet because blind, childish ordinary beings observe name-and-form by means of consciousness, they become attached to name-and-form. Yet, name-and-form are not generated by consciousness. When the wise investigate this, they do not observe or see name-and-form. Name-and-form are formless, without location, and arisen from incorrect thinking. It is said that the characteristic of form exists due to the condition of consciousness. However, if this very consciousness is unobservable, what need we say of form arising based upon the condition of consciousness? There is no locus of form that can be identified in actuality.

“As for the statement, ‘the six sense sources appear due to the condition of name-and-form,’ the six sense sources are produced by name-and-form.44 Due to the presence of name in the body, the inhalation and exhalation of breath cause the phenomena of the body, mind, and mental factors to develop. Yet, the six sense sources are illusory and nonexistent. Thus arisen from false concepts, they have a delusional function.

“As for the statement, ‘contact appears due to the condition of the six sense sources,’ contact exists based on form, yet contact has no contact with form. Why is this? Form’s nature is not conscious. Though form is no different from stones or trees, contact is distinguished and labeled as such because it arises from the six sense sources. Why is this? If the six sense sources are false and nonexistent, what need we say of contact? Contact is empty and nonexistent, arises from mistaken thinking, and cannot be found in any location or direction. Since contact itself is empty and lacks the characteristic of contact, contact cannot know the six sense sources, and the six sense sources cannot know contact.

“As for the statement, ‘feeling appears due to the condition of contact,’ feeling does not abide inside contact, outside contact, or somewhere in-between, nor [F.51.a] does contact arise independently as support for feeling. And yet, feeling arises from contact. Since contact is false and nonexistent, what need we say of feeling, for feeling lacks true characteristics. Feeling is a mistaken concept arisen out of nonexistence; thus it has a delusional function.

“As for the statement, ‘craving appears due to the condition of feeling,’ feeling does not come separately as support for craving, and feeling itself does not coexist with craving. Feeling cannot know or think about craving. Craving cannot know or think about feeling. Craving does not coexist with feeling. Feeling does not depend on craving. And yet, there is no feeling at all separate from craving.45 If feeling itself lacks the characteristic of feeling, what need we say about the statement, ‘craving is based upon the condition of feeling’? Feeling does not exist inside craving, outside craving, or somewhere in-between. Likewise, craving does not exist inside craving, outside craving, or somewhere in-between. The characteristics of craving cannot be observed within craving, for craving is so designated based upon falsity and mistaken conceptuality. Craving is neither past, present, nor future. Craving arises neither from bondage nor from nonbondage. Craving is imputed based on the condition of feeling, which in turn arises from an unbroken continuity of causes and conditions, one after another. The wise understand that craving does not exist in the objects of craving, nor in locations. They understand it to be empty, void, hollow, insubstantial, false, and nonexistent.

“As for the statement, ‘grasping appears due to the condition of craving,’ craving does not come separately as a basis for grasping, and craving does not coexist with grasping. Though grasping is not generated by craving, grasping is imputed based upon the coexistence of certain causes and conditions that appear due to the existence of craving. Craving does not coexist with grasping, yet craving is none other than grasping. [F.51.b] Grasping does not coexist with craving, yet grasping is none other than craving. Thus, grasping does not exist inside craving, outside craving, or somewhere in-between. Given that craving itself is unobservable, what need we say about the statement, ‘grasping appears due to the condition of craving,’ for grasping has no true characteristics to observe. The wise realize grasping to be false and nonexistent. The characteristic of grasping does not exist within grasping. Thus, grasping is neither past, present, nor future. Grasping does not exist inside, outside, or somewhere in-between. It occurs from mistaken perception and arises from causes and conditions. Grasping is so-called based upon the gathering of many conditions. It is neither together with nor separate from any phenomenon. Even though grasping lacks intrinsic nature and fixed qualities, childish ordinary beings experience false grasping. Because all formations are false, worldly beings are bound by grasping. The wise, however, understand that grasping is false, empty, insubstantial, and devoid of entities, with not even a tiny bit of actual quality to observe.

“As for the statement, ‘becoming appears due to the condition of grasping,’ grasping does not come as support for becoming, and grasping cannot produce becoming. So, although it is said that ‘becoming appears due to the condition of grasping,’46 becoming does not exist inside grasping, outside grasping, or somewhere in-between. Becoming does not depend on grasping, and grasping neither comes together with nor is separate from becoming. Yet, because of the coming together of many conditions, it is said that ‘becoming appears based on the condition of grasping.’ And nonetheless, grasping cannot generate becoming, and becoming cannot be analyzed by means of grasping. If grasping itself is false and nonexistent, what need we say about becoming? Becoming lacks something to be based on. Becoming itself is unobservable as becoming, for becoming itself does not exist inside becoming, [F.52.a] outside becoming, or somewhere in-between. Becoming is neither past, present, nor future. For the wise, becoming is false and delusional, and it has neither formation nor dispersion. Therefore, becoming is something that cannot be known or discerned. Such becoming does not exist in any location or direction. Such becoming has no beginning, ending, or interim. They understand and realize how becoming is mentioned as part of the twelve links of dependent origination because becoming is neither existent nor nonexistent. The wise realize becoming to be emptiness, insubstantial, void, and hollow.

“As for the statement, ‘birth appears due to the condition of becoming,’ becoming does not come as support for birth. Birth does not coexist with becoming, nor is it separate from it. Birth does not exist inside becoming, outside becoming, or somewhere in-between. Becoming cannot generate birth, yet birth will not occur separate from becoming. Due to the unbroken continuity of the twelve links of dependent origination, one after another, it is said that ‘birth is based on the condition of becoming.’ Birth and becoming are neither conditions for each other, nor are they not so. If becoming itself is unobservable, what need we say of the notion that birth owes its existence to the condition of becoming? The wise understand that birth does not depend on becoming, that there are no characteristics of birth in birth, and that birth has no intrinsic nature. They understand that, since birth is insubstantial, there is nothing whatsoever in it that can be truly observed. The wise understand that birth has no nature and is nonexistent, and that, nonetheless, to demonstrate merely a continuity of the twelve links of dependent origination, one after another, it is said that ‘birth comes about due to the condition of becoming.’ Birth lacks any phenomena that come together or disperse. [F.52.b] Birth does not exist inside becoming, outside becoming, or somewhere in-between. Birth is neither past, present, nor future. Birth is unobservable in the past, future, and interim. Since birth is unobservable as an entity, the wise understand that it arises from a collection of many causes and conditions, false and mistaken perception, and what is nonexistent and illusory.

“Concerning the statement, ‘aging, death, sorrow, lamentation, and suffering appear due to the condition of birth,’ birth does not come as a support for aging, death, sorrow, lamentation, and suffering. Nor can birth generate aging, death, sorrow, lamentation, and suffering. Aging, death, sorrow, lamentation, and suffering do not exist inside birth, outside birth, or somewhere in-between. Aging, death, sorrow, lamentation, and suffering do not depend on birth,47 but it is nonetheless said that aging, death, sorrow, lamentation, and suffering are due to birth because this demonstrates that phenomena arise due to many causes and conditions. Birth neither comes together with nor is separate from aging, death, sorrow, lamentation, and suffering. If birth itself is unobservable in birth, what need we say of the notion that aging, death, sorrow, lamentation, and suffering owe their existence to the condition of birth? Aging, death, and suffering themselves cannot be observed in aging, death, and suffering. Why is this? Aging, death, and suffering themselves exist neither inside aging, death, and suffering; outside aging, death, and suffering; nor somewhere in-between. Aging, death, and suffering are neither past, present, nor future. Aging, death, and suffering [F.53.a] neither come together with, nor are separate from, aging, death, and suffering. It is said that ‘aging, death, and suffering are due to the condition of birth’ based on mistaken perception, a combination of many causes and conditions, and the assembly of the twelve links of dependent origination. Aging, death, and suffering have no basis. No true characteristics can be observed in aging, death, and suffering. The past, present, and future cannot be observed in aging, sickness, and suffering. The wise understand aging, sickness, and suffering to be false, nonexistent, mistaken, insubstantial, uncreated, unarisen, and unborn.

“When contemplating phenomena through the twelve links of dependent origination in this way, one will not see the phenomena of the twelve links of dependent origination as past, present, or future. One will not see the characteristics of the phenomena of the twelve links of dependent origination. One will understand and realize that dependent origination is devoid of conditions, unborn, devoid of marks, unconditioned, unarisen, and insubstantial, and that all phenomena are primordially nonexistent. By understanding and realizing the twelve links of dependent origination in this way, one will not see the twelve links of dependent origination as having an agent or experiencer.48 If phenomena arise from causes, they do not exist when their causes do not exist. By thus pursuing this up to the point of ignorance, bodhisattvas understand all phenomena to be unobservable. By contemplating in this way, they understand that the absence of conditions is the twelve links of dependent origination, which are unborn. Bodhisattvas understand that the twelve links of dependent origination arise from falsity. If, by understanding the twelve links of dependent origination up to the point of ignorance, there is nothing called a phenomenon, then there are also no phenomena to be so designated.49 Therefore, they understand and realize the twelve links of dependent origination up to the point of ignorance. [F.53.b]

“Ignorance is unborn, uncreated, unarisen, insubstantial, without actual qualities, uncaused, and nonexistent. In that case, bodhisattvas make no distinction between knowledge and ignorance, for the true characteristic of ignorance is knowledge itself. From the cause of ignorance, no phenomena exist, no phenomena have conditions, and there are no false concepts. Therefore, they realize the twelve links of dependent origination up to the point of ignorance.

“Lokadhara, this is called the bodhisattva great beings’ means and insight into the twelve links of dependent origination. When bodhisattvas understand the twelve links of dependent origination in terms of their formation and separation, this is called the excellent attainment of the bodhisattvas’ insight into the unborn. Why is this? One who thinks in terms of birth and cessation is not knowledgeable of the twelve links of dependent origination. One who understands the coming together and separation of the many conditions is said to attain insight into the unborn. One who attains insight into the unborn is said to realize the twelve links of dependent origination. Therefore, Lokadhara, bodhisattva great beings who wish to realize or reach the insight into the unborn should apply themselves to insight into the twelve links of dependent origination. Thereby, they will come to understand and know the characteristic of the unborn related to the twelve links of dependent origination.

“Lokadhara, bodhisattva great beings who understand the twelve links of dependent origination to be unborn will attain the mastery of the twelve links of dependent origination. They will thus be able to understand and see the three realms in terms of the characteristic of being unborn, and thereby swiftly gain the acceptance that phenomena are unborn. Such bodhisattvas will immediately receive a prophecy that they will attain unsurpassed and perfect awakening from the present living buddhas, [F.54.a] or such bodhisattvas will be thus prophesied soon, or eventually. Lokadhara, they will be overjoyed when they receive such a happy prophecy, and they will achieve the light of insight from the practice of focusing on and engaging with all phenomena. By realizing the twelve links of dependent origination to be unborn in this way, they will serve the buddhas living in the present. They will be unintimidated by evil māras. They will cross the river of birth and cyclic existence to reach dry land. They will be freed from the swamp of ignorance. They will proceed to the abode of bliss.

“Lokadhara, I prophesy that anyone, whether I am still alive or have already passed away, who hears, trusts, reads, recites, or practices this method of the twelve links of dependent origination will swiftly gain the acceptance that phenomena are unborn. I prophesy that they will soon receive prophecy of their unsurpassed and perfect awakening from all the present thus-gone ones.”