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Studies in lodian Philosopby
very well. In the same book where he discussed his formula, he has twice referred to the Dependent Origination : one finds in his summary of Mādhyamika philosophy " no twelve links of Dependent Origination... no wisdom to attain, no deed nor retribution.'36 In another place in the same book, when discussing the intention of Buddha's teachings, he states that the Buddha has "discussed the twelve links of Dependent Origination (dvādaśārga pratityosamutpāda ) for those who seek the Pratyekabuddbahood”. 87
Before the compilation of this book, Tsun-mi had a more detailed description of his understanding of the Dependent Origination, which shows that he did not only know the link itself, but also the assessment of the link made by Indian Mahāyāna schools. The description is contained in his Great Commentary on the Sūtra of Perfect Enlightenment. 38
First, let us glance over his description of the twelve links : (1) avidyā or ignorance, for which Tsung-mi followed the traditional translation, used the term wu-ming or unenlightepened. (2) saņskāra or motivation which traditional Chinese translation is hsing or action. The translation is closer to Nyanatiloka's rendering 'karma-formation '39 as Tsung-mi explains that 'this is the good or evil karma that is brought into being by bodily, verbal and mental actions'.40 (3) vijñāna or consciousness. (4) nāma-rū pa or name and form, which Tsung-mi noted that "name means the grasp of a body; form refers to the state when one becomes a material being. They are the five defiled aggregations". 41 (5) sadāyatana or six bases. (6) sparsa or contact. (7) vedanā or feeling (8) tȚşņā or craving. (9) upādānu er grasping. (10) bhava or existence. (11) jāti or birth. (12) jarāmarana or old age and death.
Apart from the list of the twelve links, Tsung-mi has commented on the links as a whole. His comments indicated that he understood the religious purpose and the philosophical significance of the Dependent Origination very well. He states :
From the beginningless past the root (of existence] is crav. ing (trşņā). Craving produces desires, desires produce the
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