The Twelve Links of Interdependent Origination

The Twelve Links of Interdependent Origination
By Geshe Rabten at New Delhi, India April 1980 (Last Updated Mar 3, 2009)

This teaching was given at Tushita Mahayana Meditation Centre on April 11, 1980. It was translated by Gonsar Rinpoche. First published in Teachings at Tushita, edited by Nicholas Ribush with Glenn H. Mullin, Mahayana Publications, New Delhi, 1981. Now appears in the 2005 LYWA publication Teachings From Tibet.

Understanding leads to renunciation

Dharma practice entails more than just calling yourself a Buddhist or making superficial changes in the way you live your life. It means totally integrating the teachings with your mind.

To integrate the teachings with your mind, you must first prepare yourself by cultivating spiritual stability—pure renunciation—within your stream of being. The Tibetan term for renunciation, nges-jung,1 implies that you must first realize that you are caught in the process of rebirth in samsara, a state of being characterized by a great many sufferings. Therefore, at the beginning of your practice you have to realize the true nature of samsara itself and how you exist in it; you must become acutely aware of the unsatisfactory nature of samsara, the condition in which you find yourself. This is very important.

Once you have recognized the true nature of samsara and become sufficiently disillusioned with it, from the depths of your heart you will generate the spontaneous aspiration to liberate yourself from it. This pure, spontaneous, constant aspiration to be free of samsara is renunciation.

Generally, there are two ways to develop the fully renounced mind. The first is to meditate on the two aspects of samsara: its nature of suffering and the causes of this suffering. The second is to meditate on the twelve links of interdependent origination. Here I will discuss briefly the latter.

There are two main ways of presenting the twelve links: the scriptural way, which explains them in terms of how samsara evolves in general, and the experiential way, which explains them in terms of how they are experienced by an individual over a continuum of lifetimes. These two systems differ slightly in the way the order of the twelve links is presented. I’m going to explain them the second way: how they are experienced.2

Ignorance

The first of the twelve links is ignorance, the root of all samsaric suffering. The Sanskrit term, avidya [Tib: ma-rig-pa], means “not seeing” and implies an obscuration of mind. To explain precisely what this ignorance is and how it functions requires a great deal of time and energy, so let’s just focus on the general principles instead.

When we go to teachings, for example, we have the intention, “Today I’m going to go and listen to teachings.” Whenever we think like this, we all have a certain conception of our “self,” or “I.” Buddhism calls this sense of self the ego. Our ego is with us at all times and becomes more obvious on certain occasions, like when we encounter highly favorable circumstances or great difficulties. At such times our sense of self becomes more intense and visible than usual. Each of us is subject to our own conception of “I.” We can see it quite easily in our daily experiences without need of lengthy, theoretical reasoning.


Whenever our ego-concept arises very strongly, it grasps us as if it exists within us as something very solid, very vivid and totally uncontrollable. This is how the false self grasps us. However, it is important to contemplate whether or not this “I” really exists as it appears. If we search for it within ourselves, from the top of our head down to the soles of our feet, we’ll come to the conclusion that neither our physical body nor any of its individual parts can serve as the “I” that under certain circumstances arises so strongly. Nothing in our body can be the “I”. Our limbs, organs and so forth are only parts of the body, which, in a sense, “owns” them.

If we analyze our minds in the same way, we’ll find that the mind is nothing but a stream of different thoughts and mental factors and conclude that nothing in the mind is the “I” that we conceive either.

Moreover, since there’s no separate entity outside our body or mind to represent the “I,” we can conclude that the self that we normally feel doesn’t exist. If we meditate like this, we’ll see that it’s true that the “I” can’t be found. However, this doesn’t mean we don’t exist at all. Non-existence cannot be the answer, because we’re analyzing how we exist.

Actually, the situation is very subtle. We neither exist as simply as the ignorant mind supposes, nor do we not exist, and gaining an understanding of the true nature of the self requires thorough training and sustained meditation practice.

The mental factor that holds the wrong, fabricated view of the self is what Buddhism means by ignorance, the first of the twelve links of interdependent origination. All the other delusions—such as attachment to ourselves, our friends and possessions and aversion to people and things alien to us—rest on the foundation of this false concept of the self. Acting under the influence of such attachment and aversion, we accumulate much unwholesome karma of body, speech and mind.

Volitional formations

The distorted actions of body, speech and mind that arise from ignorance, attachment and aversion stain the mind with what are called volitional formations. This is the second of the twelve links. The moment after we create a distorted karma, the action itself has passed and is gone, but it leaves on our stream of consciousness an imprint that remains there until it either manifests in future as a favorable or unfavorable experience, depending on the nature of the original action, or is otherwise disposed of.

Consciousness

The continuity of the mind stream serves as the basis of the imprints of karma. This is the third link, the link of consciousness. It carries the imprints and later helps them ripen and manifest in the same way that seeds are sown in the earth, which then serves as a cause for the growth of a crop. However, not only must seeds be sown in the ground; they also require favorable conditions to grow. Contributory causes such as water, fertilizer and so forth must be present in order for the seeds to ripen and reach maturity.

Craving

The attachment that evolves from ignorance helps condition the karmic seeds sown in our stream of consciousness. This particular attachment, which is called craving, is the fourth link.

Grasping

There also exists in our mind stream another type of attachment, called grasping, which has the special function of bringing karmic seeds to fulfillment. This is the fifth link of the twelve-linked chain. It manifests at the end of our life and conditions the throwing karma that gives rise to our next rebirth.

Although both above types of attachment have the nature of desire, each has its own function. One helps to ripen karmic seeds; the other brings them to completion and connects us with our next life.

Becoming

The sixth link is becoming. At the end of our life, a throwing karma arises and immediately directs us towards our future existence. This special mental action that appears at the final stage of our life is called “becoming.”

These six links are generally associated with this life, although it is not necessarily the case that they will manifest in this life. In particular, some situations may develop in other lifetimes, but in most cases they belong to this life.

As we near death, our body and mind begin to weaken. Bodily strength and the grosser levels of mind dissolve until finally we enter a level of consciousness that the scriptures call the clear light state. This is the final stage of our life, the actual consciousness of death—the most subtle level of mind. We remain in this state for a certain time, then there occurs a slight movement of consciousness and we enter the intermediate state—our mind shoots out of our body and enters the bardo, the realm between death and rebirth.

The intermediate state has its own body and mind, but the body is not made of the same gross elements as ours. Therefore, bardo beings do not have the gross form that we do. The bardo body is composed of a subtle energy called “wind,” which exists in a dimension different to ours. We should not think that this is a wonderful or beautiful state, however, for it is characterized by great suffering and difficulty. We undergo a total loss of free will and are driven here and there by the force of karma until we finally find an appropriate place of rebirth. The beings in this state subsist on smell rather than on ordinary food and it is this search for food that eventually leads them to seek rebirth. After a certain period in the bardo state they take rebirth in accordance with their karma.

There are many different realms into which we can take rebirth and each of these has its own causes and conditions. For example, to be born human, our future parents must unite in sexual union,3 their white and red cells (sperm and ovum) must combine and enter into the womb of the mother, and so forth. Then, when the bardo being, driven by the force of its individual karma, reaches its karmically determined parents, certain circumstances arise bringing to an end the life of the bardo being, upon which its mind enters the conjoined cells of the parents.

Rebirth

The moment the wind leaves the bardo body and enters the united cells of the parents, the link of rebirth is established. This is the seventh link. Mere union of the parents, however, is not a sufficient cause for engaging this link. As well, the womb of the mother must be free of obstacles that could interfere with the birth of the child; the material causes of the physical body of the child, that is the parents’ sperm and ovum, should also be free from defects; and the three beings involved must have a karmic connection with one another in order to establish this kind of father-mother-child relationship. When all these circumstances are complete, rebirth takes place.

Name and form

From the time the link of rebirth is established until the sensory organs of the child are developed is the eighth link, which is called name and form. The material substances that constitute the sperm and ovum of the parents are “form”; the consciousness that dwells within that material basis is called “name.”

The six sense organs

After the sense organs of the child have developed into a mature, functional state, the ninth link, that of the six senses, arises. This is like the construction of a building in which the finishing work, such as windows and doors, has been completed.

Contact

The tenth link is contact. After the sense organs have evolved they function through the sense consciousnesses to establish contact with outer sense objects, such as visible forms, sounds and so forth.

Feeling

Contact gives rise to the eleventh link, feeling. Pleasant feelings arise from contact with pleasant objects, unpleasant feelings from unpleasant objects and so forth.

Aging and death

All this produces the aging process, the twelfth link of the chain of interdependent origination, which eventually finishes with our death.

We are all trapped in this process of repeatedly circling on the wheel of birth, aging, death, intermediate state and rebirth. It is not something special that applies to only a few beings or something that happens only to others. It is a process that embraces every one of us. We are caught in cyclic existence and experiencing the twelve links every moment of our existence.

It is very important to contemplate this. If we become fully aware of this constant process of evolution, we’ll come to a correct realization of the problems of samsara.

Meditating on this, we’ll gradually generate the sincere aspiration to achieve liberation. That aspiration is pure renunciation. However, merely having that aspiration is not enough; we must put great effort into practicing the methods that bring about liberation. On the one hand, we need the help and guidance of the objects of refuge, but from our own side, we must learn and put into practice the actual methods that have been taught. Through the combination of these two, we will attain liberation from the sufferings of samsara.

Notes
1. Sometimes translated as “definite emergence.”

2. See His Holiness the Dalai Lama’s The Meaning of Life for a book-length teaching on the twelve links.

3. A discussion of how modern developments such as artificial insemination, in vitro fertilization and so forth impact upon this traditional description of conception is beyond the scope of this book.




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The Perfection of Concentration

by Geshe Rabten Rinpoche

Concentration is important in both Dharma practice and ordinary life. The Tibetan word for the practice of concentration is zhi-nay (zhi-gNas). Zhi means peace and nay means to dwell; zhi-nay, then, is dwelling in peace or being without busyness.

If we do not carefully watch the mind it may seem that it is peaceful. However, when we really look inside we see that this is not so. Mind does not rest on the same object for even a single second. It flutters around like a banner flapping in the wind. No sooner does mind settle on one object than it is carried away by another. Even if we live in a cave on a high mountain the mind moves incessantly. When we are on the top of a tall city building we can look down and see how busy the city is, but when we are walking on the streets we are aware of only a fraction of the busyness. Similarly, if we do not investigate correctly we will never be aware of how busy the mind really is.

Primary consciousness itself is pure and stainless, but gathered around it are fifty-one secondary mental elements, some of which are positive, some negative and some neutral. Of these secondary elements, in ordinary beings, the negative ones are stronger than the positive. Most people never attempt to gain control of these secondary mental elements; if they did they would be amazed at how difficult such a task is. Because the negative elements have dominated the mind for countless lifetimes, overcoming them will require tremendous effort. Yet zhi-nay cannot be experienced until they have been totally subdued.

Thus the busyness of the mind is mind-produced. This means that a mental rather than a physical effort is required to eliminate it. Nonetheless, when engaging in an intensive effort to develop zhi-nay it is important to make use of certain secondary factors of a physical nature. For example, the place where one practises should be clean, quiet, close to nature and pleasing to the mind. And friends that visit should be peaceful and virtuous. One's body should be strong and free from disease.

The practice of concentration requires sitting in a proper posture, to which there are seven points:

1. Legs crossed and feet resting on the thighs, with soles turned upward. If this causes too much pain, it distracts from concentration. In which case, sit with the left foot tucked under the right thigh and the right foot resting on the left thigh.
2. The trunk set as straight and erect as possible.
3. Arms formed into a bow-shape, with elbows neither resting against the sides of the body nor protruding outward. The right hand rests in the left palm, with the thumbs touching lightly to form an oval.
4. The neck straight but slightly hooked, with the chin drawn in.
5. Eyes focused downward at the same angle as the line of the nose.
6. Mouth and lips relaxed, neither drooping nor shut tightly.
7. Tongue lightly held against the palate.

These are the seven points of the correct meditational posture. Each is symbolic of a different stage of the path. Also, there is a practical purpose in each of the seven:

1. Having the feet crossed keeps the body in a locked position. One may eventually sit for a long period of time in meditation, even weeks or months in a single sitting. With legs locked, one will not fall over.
2. Holding the trunk straight allows maximum functioning of the channels carrying the vital energies throughout the body. The mind rides on these energy currents, so keeping the channels working well is very important to successful meditation.
3. The position of the arms also contributes to the flow of the energy currents.
4. The position of the neck keeps open the energy channels going to the head and prevents the neck from developing cramps.
5. If the eyes are cast at too high an angle the mind easily becomes agitated, if at too low an angle the mind quickly becomes drowsy.
6. The mouth and lips are held like this to stabilize the breath. If the mouth is held too tightly shut, breathing is obstructed whenever the nose congests. If the mouth is help open too widely, breathing becomes too strong, increasing the fire element and raising the blood pressure.
7. Holding tongue against the palate avoids an excessive build-up of saliva and keeps the throat from parching. Also, insects will not be able to enter the mouth or throat.

These are only the most obvious reasons for the seven points of the meditational posture. The secondary reasons are far too numerous to be dealt with here. It should be noted that the nature of the energy currents of some people does not permit them to use this position and they must be given an alternative. But this is very rare.


Although merely sitting in the vajra posture produces a good frame of mind, this is not enough. The main work, that done by the mind, has not yet even begun. The way to remove a thief who has entered a room is to go inside the house and throw him out, not to sit outside and shout at him. If we sit on top of a mountain and our mind constantly wanders down to the village below, little is achieved.

Concentration has two enemies, mental agitation, or busyness, and mental torpor, or numbness.

Generally, agitation arises from desire. An attractive object appears in the mind and the mind leaves the object of meditation to follow it.

Torpor arises from subtle apathy developing within the mind.

In order to have firm concentration these two obstacles must be eliminated. A man needs a candle in order to see a painting which is on the wall of a dark room. If there is a draught of wind the candle will flicker too much for the man to be able to see properly and if the candle is too small its name will be too weak. When the flame of the mind is not obstructed by the wind of mental agitation and not weakened by the smallness of torpor it can concentrate properly upon the picture of the meditation object.

In the early stages of the practice of concentration mental agitation is more of a hindrance than torpor. The mind is continually flying away from the object of concentration. This can be seen by trying to keep the mind fixed on the memory of a face. The image of the face is soon replaced by something else.

Halting this process is difficult, for we have built the habit of succumbing to it over a long period of time and are not accustomed to concentration. To take up the new and leave behind the old is always hard. Yet, because concentration is fundamental to all forms of higher meditation and to all higher mental activity, one should make the effort.

Mental agitation is overcome principally by the force of mindfulness and torpor by attentive application. In the diagram representing the development of zhi-nay there is an elephant. The elephant symbolizes the meditator's mind. Once an elephant is tamed, he never refuses to obey his master and he becomes capable of many kinds of work. The same applies to the mind. Furthermore, a wild and untamed elephant is dangerous, often causing terrible destruction. Just so, the untamed mind can cause any of the sufferings of the six realms.

At the bottom of the diagram depicting the development of concentration the elephant is totally black. This is because at the primary stage of the development of zhi-nay mental torpor pervades the mind.

In front of the elephant is a monkey representing mental agitation. A monkey cannot keep still for a moment but is always chattering and fiddling with something, being attracted to everything.

The monkey is leading the elephant. At this stage of practice mental agitation leads the mind everywhere.

Behind the elephant trails the meditator, who is trying to gain control of the mind. In one hand he holds a rope, symbolic of mindfulness, and in the other he holds a hook, symbolic of alertness.

At this level the meditator has no control whatsoever over his mind. The elephant follows the monkey without paying the slightest attention to the meditator. In the second stage the meditator has almost caught up with the elephant.

In the third stage the meditator throws the rope over the elephant's neck. The elephant looks back, symbolizing that here the mind can be somewhat restrained by the power of mindfulness. At this stage a rabbit appears on the elephant's back. This is the rabbit of subtle mental torpor, which previously was too fine to be recognized but which now is obvious to the meditator.

In these early stages we have to apply the force of mindfulness more than the force of mental attentive application for agitation must be eliminated before torpor can be dealt with.

In the fourth stage the elephant is far more obedient. Only rarely does he have to be given the rope of mindfulness.

In the fifth stage the monkey follows behind the elephant, who submissively follows the rope and hook of the meditator. Mental agitation no longer heavily disturbs the mind.

In the sixth stage the elephant and monkey both follow meekly behind the meditator. The meditator no longer needs even to look back at them. He no longer has to focus his attention in order to control the mind. The rabbit has now disappeared.

In the seventh stage the elephant is left to follow of its own accord. The meditator does not have to give it either the rope of mindfulness or the hook of attentive application. The monkey of agitation has completely left the scene. Agitation and torpor never again occur in gross forms and even subtly only occasionally.

In the eighth stage the elephant has turned completely white. He follows behind the man for the mind is now fully obedient. Nonetheless, some energy is still required in order to sustain concentration.

In the ninth stage the meditator sits in meditation and the elephant sleeps at his feet. The mind can now indulge in effortless concentration for long periods of time, even days, weeks or months.

These are the nine stages of the development of zhi-nay. The tenth stage is the attainment of real zhi-nay represented by the meditator calmly riding on the elephant's back.

Beyond this is an eleventh stage, in which the meditator is depicted as riding on the elephant, who is now walking in a different direction. The meditator holds a flaming sword. He has now entered into a new kind of meditation called vipasyana, or higher insight: (Tibetan: Lhag-mthong). This meditation is symbolized by his flaming sword, the sharp and penetrative implement that cuts through to realization of Voidness.

At various points in the diagram there is a fire. This fire represents the effort necessary to the practice of zhi-nay. Each time the fire appears it is smaller than the previous time. Eventually it disappears. At each successive stage of development less energy is needed to sustain concentration and eventually no effort is required. The fire reappears at the eleventh stage, where the meditator has taken up meditation on voidness.

Also on the diagram are the images of food, cloth, musical instruments, perfume and a mirror. They symbolize the five sources of mental agitation, i.e. the five sensual objects: those of taste, touch, sound, smell and sight, respectively.

Most people take the mental image of a Buddha-form their object of concentration in order to develop zhi-nay. First one must become thoroughly familiar with the object that one will focus on. This is done by sitting in front of a statue or drawing of the object for a few sessions and gazing at it. Then try sitting in meditation, holding the image of the form in mind without the aid of the statue or drawing. At first your visualization of it will not be very clear nor will you be able to hold if for more than a few seconds. Nonetheless, try to hold the image as clearly and for as long a period as possible. By persisting you will soon be able to retain the image for a minute, then two minutes and so forth. Each time the mind leaves the object apply mindfulness and bring it back. Meanwhile, continually maintain attentive application to see if unnoticed disturbances are arising.

Just as a man carrying a bowl full of water down a rough road has to keep one part of his mind on the water and another part on the road, in zhi-nay practice one part of the mind must apply mindfulness to maintain steady concentration and another part must use attentive application to guard against disturbances. Later, when mental agitation has somewhat subsided, mindfulness will not have to be used very often. However, then the mind is fatigued from having fought agitation for so long and consequently torpor sets in.

Eventually, a stage comes when the meditator feels tremendous bliss and peace. This is actually only extremely subtle torpor but it is often mistakenly taken to be real zhi-nay. With persistence, this too disappears. The mind gradually becomes more clear and fresh and the length of each meditation session correspondingly increases. At this point the body can be sustained entirely by the mind. One no longer craves food or drink. The meditator can now meditate for months without a break. Eventually he attains the ninth stage of zhi-nay, at which level, the scriptures say, the meditator is not disturbed even if a wall collapses beside him. He continues to practice and feels a mental and physical pleasure totally beyond description, depicted in the diagram by a man flying. Here his body is inexhaustible and amazingly supple. His mind, deeply peaceful, can be turned to any object of meditation, just as a thin copper wire can be turned in any direction without breaking. The tenth stage of zhi-nay—or actual zhi-nay, is attained. When he meditates it is as though the mind and the object of meditation become one.

Geshe Rabten. Now the meditator can look deeply into the nature of his object of meditation while holding all details of the object in his mind. This gives him extraordinary joy.

Here, looking into the nature of his object of meditation means that he examines it to see whether or not it is pure, whether or not it is permanent, what is its highest truth, etc. This is the meditation known as vipasyana, or higher insight. Through it the mind gains a deeper perception of the object than it could through concentration alone.

Merely having zhi-nay gives tremendous spiritual satisfaction; but not going on to better things is like having built an aeroplane and then never flying it. Once concentration has been attained, the mind should he applied to higher practices. On the one hand it has to be used to overcome karma and mental distortion, and on the other hand to cultivate the qualities of a Buddha. In order to ultimately accomplish these goals, the object of meditation that it takes up must be voidness itself. Other forms of meditation are only to prepare the mind for approaching voidness. If you have a torch with the capacity to illuminate anything you should use it to find something important. The torch of zhi-nay should be directed at realization of voidness for it is only a direct experience of voidness which pulls out the root of all suffering.

In the eleventh stage on the diagram two black lines flow out of the meditator's heart. One of these represents klesavarana, the obscurations of karma and mental distortion. The other represents jneyavarana, the obscurations of the instincts of mental distortion. The meditator holds the wisdom-sword of vipasyana meditation, with which he plans to sever these two lines.

Once a practitioner has come close to understanding voidness he is on his way to the perfection of wisdom. Prajna-paramita, the ultimate goal of the development of concentration.


Translated by Gonsar Rinpoche. Prepared by Glenn Mullin and Michael Lewis. Printed in From Tushita, edited and published by Michael Hellbach, Tushita Editions, 1977.




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