Lectures on Basic Study Materials 
from Dai-Byakuho, issue no. 372

The Twelve-linked Chain of Causation

The Central Buddhist Idea of Interdependent Manifestation
The Meaning of "Engi" (Relationship of Manifestation)
The twelve-linked chain of causation is known as the principle of 
interdependent manifestation. We often say such things as, "I have a 
premonition", but at such times, we use the word "premonition" to 
mean "an indication of things to come" or "an omen". The word for 
"omen" in Japanese is "Engi". But "Engi" can also mean "origin", as in 
"the origin of such and such temple". In this case, "Engi" connotes "the 
origin of coming into existence" or "source". In both of these usages of 
the word "Engi", the nuances are slightly different from the word's 
original meaning, but in either case, it would not be wrong to say 
that their usages come from Buddhist terminology.
This word "Engi" represents a central idea in Buddhism, and is an 
original tenet that differs from those of other religions and 
philosophies. "Engi" refers to "occurrence based on..."; and while 
"based on" connotes "depending on circumstances", "an occurrence" 
means "reason for an occurrence". Therefore, "Engi" means, "the 
principle of the way in which occurring phenomena come into being 
through various circumstances" and indicates the relationship of the 
mutual dependence of all phenomena.
In short, all phenomena are impermanent, constantly coming into 
existence, changing and becoming extinct. This flux is not erratic. 
"Engi" is the law whereby things change in a fixed manner due to a 
fixed set of circumstances.

Illusion, Action and Suffering: A Causal Relationship
Where do the causes of our unhappiness come from? Unhappiness 
begins with illusion, which is based on earthly desire. Through the 
thoughts and actions that result from illusion, we create karma, and 
as a result of that karma, we experience suffering. The twelve-linked 
chain of causation is an explanation of how this three-tiered causal 
relationship (illusion, karma and suffering) applies to the reality of 
our lives through the aforementioned law of "Engi" (relationship of 
manifestation).
In other words, the twelve-linked chain of causation is an 
observation:  it is an awakening to the fact that the fundamental 
cause of suffering is ignorance and, that with the eradication of 
ignorance, suffering will also be eradicated. This relationship is 
explained in texts such as the Kusha Ron, and is sometimes referred 
to as the "Twelve Clauses of the Relationship of Manifestation" or the 
"Twelve Causes for Birth". At the beginning of his preaching career, 
Shakyamuni expounded the law of the Four Noble Truths to the 
people of learning, and the law of the Twelve-linked Chain of 
Causation to the people of realization. It can be said that this Twelve-
linked Chain of Causation is a detailed expression of the Four Noble 
Truths.

Explanation of the Twelve-linked Chain of Causation
Here, we would like to give an outline of the twelve clauses of this 
chain of causation.
1. Mumyo (ignorance, stupidity):  refers both to earthly desire and 
accompanying illusion possessed since the remotest past, and to 
ignorance of the truth of the Four Noble Truths and the Relationship 
of Manifestation.
2. Gyo (behavior, the three actions of thought, word and deed -  
synonymous with the three types of karma):  refers to the three 
types of erroneous mental, verbal and physical actions, which 
manifest because of the influence of ignorance and stupidity. After a 
time, the energy reserves from these actions become a part of 
habitual powers, become karma, and exert further influence.
3. Shiki  (consciousness):  refers to the six consciousnesses or senses 
of subjective and operative cognition;  (1) sight, (2) hearing, (3) 
smell, (4) taste, (5) touch and, (6) mentality, or the function of the 
mind.
4. Myoshiki (designation of form) refers to the six objective 
categories that can be perceived (environment) through cognitive 
sensation;  (1) physical form, (2) sound, (3) odor or fragrance, (4) 
flavor, (5) tactile objects and (6) information perceivable by the 
mind.
5. Rokunyu  (the six organ groups through which sensation and 
perception are possible):  refers to the (1) eyes, (2) ears, (3) nose, (4) 
tongue, (5) physical body, and (6) mind.
6. Soku (contact, the harmonization of the organs, environment and 
consciousness):  refers to the condition of recognition by the six 
consciousnesses that is established through the six senses' perception 
of the six environments.
7. Ju (reception):  refers to the mind's receptivity, or the senses' 
internalization of impressions resulting from external stimuli. The 
impressions from these external stimuli are felt as either painful or 
pleasurable.
8. Ai (want):  refers to awareness of feelings of fierce craving that 
result from pain and pleasure, as when a thirsty person craves 
water. When pain is sensed, one experiences a strong craving to try 
to avoid the hateful feeling, and when pleasure is felt, the experience 
creates an intense desire to try to maintain the sensation.
9. Shu (taking): refers to the act of physically or verbally choosing to 
take or reject something. While the previous clause referred to the 
heart's burning desires of love and hatred, "taking" refers to real 
actions that are taken in response to such emotions. Plundering what 
one wants, and getting rid of, wounding or killing what one hates, are 
examples of such actual conduct.
10. U (existence): refers to everything in existence, which results 
from the previous clause's actual conduct based on choices of 
acceptance or rejection. It is the accumulation of the habitual 
energies of past conduct, which then regulates future actions.
11. Sho (birth, the phenomenon of being born):  refers to the new life 
which manifests as a result of the temperament of the existence in 
the preceding clause.
12. Roshi (aging and death): all sufferings are represented by 
growing old and dying.

Twelve-linked Chain of Causation: Constant Mutation - Return to 
Extinction
The above were explanations of each clause of the twelve-linked 
chain of causation. None of them exists independently. According to 
the law of the relationship (influence) of manifestation, the chain of 
causation flows in conformity. It is important that we ascertain what 
the source of our present suffering is, and cut it off.
"The Constant Mutation of the Twelve-linked Chain of Causation" and 
"The Eradication of the Twelve-linked Chain of Causation" are 
explained from this point of view. In other words, ignorance causes 
the manifestation of behavior, and that behavior results in 
consciousness. In due course, this establishes the sufferings of birth, 
old age and death. The observance of this is "The Constant Mutation 
of the Twelve-linked Chain of Causation," which reveals the law 
through which our sufferings originate, and illuminates the condition 
of illusion.
In contrast, "The Eradication of the Twelve-linked Chain of Causation" 
teaches that in the same way that ignorance is eradicated, so is 
behavior, and in the same way that behavior is eradicated, so is 
consciousness, with the result that in the sequence of eradication, the 
sufferings of birth, old age and death are finally brought to an end. 
The fourth of the Noble Truths - the Path - explains the specific way 
in which one can become free from suffering.

Double Layering of Past, Present and Future Causes and Effects
The theory of the "Double Layering of Past, Present and Future 
Causes and Effects" elucidates the relationship between the twelve 
clauses of the links of causation as they span the three existences of 
the past, present and future.
In short, this theory explains that the two clauses of ignorance and 
behavior are the two causes made in one's past existence, while the 
five clauses of consciousness, designation of form, the six organ 
groups, contact and reception indicate the five effects that are 
manifested in one's present life. These make up the first layer of past 
and present cause and effect. Next, the theory shows that the three 
clauses of want, taking and existence are the three causes which 
result in the final two clauses of birth, and old age and death. These 
comprise the present and future layer of causality, and the totality 
shown then, is the double-layered causal relationship that spans the 
three existences.
When we observe this twelve-linked chain of causation, the causal 
truth of each of our lives becomes clear, and we can perceive that the 
reasons for our sufferings are to be found in our ignorance of that 
truth.
It is said in Shakyamuni's Buddhism that people of realization 
achieved enlightenment through this teaching of the twelve-linked 
chain of causation. But that enlightenment was no more than a 
Hinayana state of enlightenment. It was not true Buddhahood. It is 
all the more true, then, that the attainment of Buddhahood would be 
impossible if we were to practice Buddhism according to the twelve-
linked chain of causation in the Latter Day of the Law. In the Ongi 
Kuden, the Daishonin declares: "The single word 'faith' is the priceless 
sword that will cut through our fundamental ignorance." In the 
Latter Day of the Law, there is no other way for us to conquer our 
fundamental ignorance, which is the source of our suffering, and 
attain Buddhahood, than through Buddhist practice based on absolute 
faith in the Gohonzon.

©1995 Nichiren Shoshu Monthly