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Difference between revisions of "The Twelve Links of Interdependent Origination"

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by [[Geshe]] [[Rabten Rinpoche]]
 
by [[Geshe]] [[Rabten Rinpoche]]
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[[Geshe]] [[Rabten Rinpoche]], one of [[Sera monastery's]] most renowned [[meditation]] [[masters]], was appointed a [[spiritual]] assistant to [[His Holiness the Dalai Lama]] in the mid-1960s. Upon the request of [[His Holiness]] he began [[teaching]] Westerners in {{Wiki|Dharamsala}} in 1969, and went to [[live]] and teach in {{Wiki|Switzerland}} in 1975. He passed away at his {{Wiki|Swiss}} center, [[Rabten Choeling]], in 1986. This [[teaching]] was given at [[Tushita]] on April 11th, 1980.
 
[[Geshe]] [[Rabten Rinpoche]], one of [[Sera monastery's]] most renowned [[meditation]] [[masters]], was appointed a [[spiritual]] assistant to [[His Holiness the Dalai Lama]] in the mid-1960s. Upon the request of [[His Holiness]] he began [[teaching]] Westerners in {{Wiki|Dharamsala}} in 1969, and went to [[live]] and teach in {{Wiki|Switzerland}} in 1975. He passed away at his {{Wiki|Swiss}} center, [[Rabten Choeling]], in 1986. This [[teaching]] was given at [[Tushita]] on April 11th, 1980.
  
Edited from an oral translation by [[Gonsar Rinpoche]]. From Teachings at [[Tushita]], edited by Nicholas Ribush with Glenn H. Mullin, [[Mahayana]] Publications, {{Wiki|New Delhi}}, 1981. A new edition of this [[book]] is in preparation. [[Tushita]] [[Mahayana]] [[Meditation]] Centre is the [[FPMT]] centre in {{Wiki|New Delhi}}, [[India]].
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Edited from an oral translation by [[Gonsar Rinpoche]]. From Teachings at [[Tushita]], edited by [[Nicholas Ribush]] with [[Glenn H. Mullin]], [[Mahayana]] Publications, {{Wiki|New Delhi}}, 1981. A new edition of this [[book]] is in preparation. [[Tushita]] [[Mahayana]] [[Meditation]] Centre is the [[FPMT]] centre in {{Wiki|New Delhi}}, [[India]].
 
   
 
   
  
 
To practise [[Dharma]] is not merely to carry the [[name]] of being a [[buddhist]]. Nor is it to make certain [[superficial]] alterations in our lifestyle. [[Dharma]] practice means the total {{Wiki|integration}} of our [[minds]] and the [[Dharma]].
 
To practise [[Dharma]] is not merely to carry the [[name]] of being a [[buddhist]]. Nor is it to make certain [[superficial]] alterations in our lifestyle. [[Dharma]] practice means the total {{Wiki|integration}} of our [[minds]] and the [[Dharma]].
  
For this to become possible we must first prepare ourselves by [[cultivating]] [[spiritual]] stability-a [[sense]] of [[pure]] renunciation-within our {{Wiki|stream}} of being. The [[Tibetan]] term for this, nges-jung, implies that we should first realize that we are caught in the [[rebirth]] process of [[cyclic existence]], or [[samsara]], a [[state of being]] characterized by a great many [[sufferings]]. Therefore at the beginning of our practice we must realize the [[true nature]] of [[samsara]] itself and the way in which we [[exist]] in [[samsara]]. We must become {{Wiki|aware}} of the unsatisfactory [[nature]] of [[samsara]], the [[condition]] in which we find ourselves. This is very important. Once we have [[recognized]] the [[true nature]] of [[samsara]] and become disillusioned with it, from the depths of our hearts we should generate a spontaneous [[aspiration]] to attain [[liberation]] from it. Such a [[pure]] and spontaneous [[aspiration]] of seeking [[liberation]] is the meaning of [[renunciation]].
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For this to become possible we must first prepare ourselves by [[cultivating]] [[spiritual]] stability-a [[sense]] of [[pure]] renunciation-within our {{Wiki|stream}} of being. The [[Tibetan]] term for this, [[nges-jung]], implies that we should first realize that we are caught in the [[rebirth]] process of [[cyclic existence]], or [[samsara]], a [[state of being]] characterized by a great many [[sufferings]]. Therefore at the beginning of our practice we must realize the [[true nature]] of [[samsara]] itself and the way in which we [[exist]] in [[samsara]].  
  
Generally there are two ways to develop the renounced [[mind]]. The first of these involves [[meditation]] on the two aspects of [[samsara]]: the [[suffering]] [[nature]] of [[samsara]] and the [[causes]] of [[samsaric]] [[suffering]]. The second method of developing [[renunciation]] is based upon [[meditation]] on the [[twelve links]] of [[interdependent origination]] ([[Sanskrit]]: [[pratityasamutpada]]). I would like to speak briefly on this second technique.
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We must become {{Wiki|aware}} of the unsatisfactory [[nature]] of [[samsara]], the [[condition]] in which we find ourselves. This is very important. Once we have [[recognized]] the [[true nature]] of [[samsara]] and become disillusioned with it, from the depths of our hearts we should generate a spontaneous [[aspiration]] to attain [[liberation]] from it. Such a [[pure]] and spontaneous [[aspiration]] of seeking [[liberation]] is the meaning of [[renunciation]].
  
There are two main ways of explaining the [[twelve links]]: a [[scriptural]] presentation, which explains the twelve as a general mode of the [[nature]] of [[samsaric]] [[evolution]], and an experiential presentation, which speaks of the [[twelve links]] in terms of how they are [[experienced]] by an {{Wiki|individual}} over a {{Wiki|continuum}} of lifetimes. The order of the links differs slightly between these two systems. I would like to focus on the [[twelve links]] in the context of how they are [[experienced]].
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Generally there are two ways to develop the renounced [[mind]]. The first of these involves [[meditation]] on the two aspects of [[samsara]]: the [[suffering]] [[nature]] of [[samsara]] and the [[causes]] of [[samsaric]] [[suffering]]. The second method of developing [[renunciation]] is based upon [[meditation]] on the [[twelve links of interdependent origination]] ([[Sanskrit]]: [[pratityasamutpada]]). I would like to speak briefly on this second technique.
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There are two main ways of explaining the [[twelve links]]:  
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a [[scriptural]] presentation,  
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which explains the twelve as a general mode of the [[nature]] of [[samsaric]] [[evolution]], and  
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an experiential presentation,  
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which speaks of the [[twelve links]] in terms of how they are [[experienced]] by an {{Wiki|individual}} over a {{Wiki|continuum}} of lifetimes.  
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The order of the links differs slightly between these two systems. I would like to focus on the [[twelve links]] in the context of how they are [[experienced]].
  
 
The first of the twelve is [[ignorance]], the [[root]] of all [[samsaric]] [[sufferings]]. In [[Sanskrit]], this is [[avidya]], which means "not [[seeing]]." An {{Wiki|obscuration}} of the [[mind]] is implied. To explain precisely what this [[ignorance]] is and how it functions would require a great deal of [[time]] and [[energy]]. Therefore, let's [[concentrate]] on the central {{Wiki|principles}}.
 
The first of the twelve is [[ignorance]], the [[root]] of all [[samsaric]] [[sufferings]]. In [[Sanskrit]], this is [[avidya]], which means "not [[seeing]]." An {{Wiki|obscuration}} of the [[mind]] is implied. To explain precisely what this [[ignorance]] is and how it functions would require a great deal of [[time]] and [[energy]]. Therefore, let's [[concentrate]] on the central {{Wiki|principles}}.
  
[[People]] who go to a specific [[teaching]] or {{Wiki|discourse}} [[gather]] with the [[intention]], "Today I will go and listen to the teachings." We all have certain conceptions about our "selves," about this "I". This {{Wiki|conception}} of "I" is the [[ego]]. It is something {{Wiki|present}} in us at all times, becoming more obvious on certain occasions. For example, when you encounter very positive circumstances or, conversely, face a great difficulty, your {{Wiki|conception}} of the "[[self]]" becomes more intense and [[visible]] than usual. Each of us is [[subject]] to our own {{Wiki|concept}} of "I" in this way. We can see this quite easily without lengthy {{Wiki|theoretical}} reasonings. It can become clear in our daily [[experiences]].
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[[People]] who go to a specific [[teaching]] or {{Wiki|discourse}} [[gather]] with the [[intention]], "Today I will go and listen to the teachings." We all have certain conceptions about our "selves," about this "I". This {{Wiki|conception}} of "I" is the [[ego]]. It is something {{Wiki|present}} in us at all times, becoming more obvious on certain occasions. For example, when you encounter very positive circumstances or, conversely, face a great difficulty, your {{Wiki|conception}} of the "[[self]]" becomes more intense and [[visible]] than usual. Each of us is [[subject]] to our [[own]] {{Wiki|concept}} of "I" in this way. We can see this quite easily without lengthy {{Wiki|theoretical}} reasonings. It can become clear in our daily [[experiences]].
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When circumstances [[cause]] this ego-concept to arise with [[great strength]], we are grasped by it as if the "I" existed within us as something very solid, very vivid, and totally uncontrollable. Such is the way the false [[self]] [[grasps]] us. However, whether or not the [[self]] [[exists]] as it appears to the [[ordinary person]] is an important [[subject]] of contemplation. If we search within ourselves, from the top of our head down to the soles of our feet, we come to the conclusion that normally neither the [[physical body]] itself nor any of its {{Wiki|individual}} parts can serve as the "I" which arises so strongly in traumatic [[experiences]].  
  
When circumstances [[cause]] this ego-concept to arise with great strength, we are grasped by it as if the "I" existed within us as something very solid, very vivid, and totally uncontrollable. Such is the way the false [[self]] [[grasps]] us. However, whether or not the [[self]] [[exists]] as it appears to the [[ordinary person]] is an important [[subject]] of contemplation. If we search within ourselves, from the top of our head down to the soles of our feet, we come to the conclusion that normally neither the [[physical body]] itself nor any of its {{Wiki|individual}} parts can serve as the "I" which arises so strongly in traumatic [[experiences]]. There is [[nothing]] in the [[body]] to represent our [[sense]] of "I". The [[bodily]] {{Wiki|organs}} and so on are only parts of the [[body]]. The [[body]] sort of "owns" them. If we analyze our [[minds]] in the same way, we find that the [[mind]] is but a {{Wiki|stream}} of different [[thoughts]] and [[mental factors]]. This brings us to the conclusion that there is [[nothing]] in the [[mind]] to actually represent the "I" that we have conceived. Moreover, there does not [[exist]] any separate {{Wiki|entity}} outside the [[body]] and [[mind]] to represent the "I" or [[self]]. We should [[meditate]] like this and see how it is so.
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There is [[nothing]] in the [[body]] to represent our [[sense]] of "I". The [[bodily]] {{Wiki|organs}} and so on are only parts of the [[body]]. The [[body]] sort of "owns" them. If we analyze our [[minds]] in the same way, we find that the [[mind]] is but a {{Wiki|stream}} of different [[thoughts]] and [[mental factors]]. This brings us to the conclusion that there is [[nothing]] in the [[mind]] to actually represent the "I" that we have [[conceived]]. Moreover, there does not [[exist]] any separate {{Wiki|entity}} outside the [[body]] and [[mind]] to represent the "I" or [[self]]. We should [[meditate]] like this and see how it is so.
  
When we analyze, we don't find anything to stand for "I". This does not mean that we do not [[exist]] at all. Complete [[non-existence]] cannot be the situation, for we are presently analyzing how we [[exist]]. Although we do not find an {{Wiki|entity}} to represent the [[self]] when we search the [[body]] and [[mind]] for one, we find our situation is very {{Wiki|subtle}}. We do not [[exist]] as simply as the [[ignorant]] [[mind]] supposes. To understand the [[true nature]] of the [[self]] requires thorough training and sustained [[meditational]] practice.
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When we analyze, we don't find anything to stand for "I". This does not mean that we do not [[exist]] at all. Complete [[non-existence]] cannot be the situation, for we are presently analyzing how we [[exist]]. Although we do not find an {{Wiki|entity}} to represent the [[self]] when we search the [[body]] and [[mind]] for one, we find our situation is very {{Wiki|subtle}}. We do not [[exist]] as simply as the [[ignorant]] [[mind]] supposes. To understand the [[true nature]] of the [[self]] requires thorough {{Wiki|training}} and sustained [[meditational]] practice.
  
 
This factor of the [[mind]] that holds a [[wrong view]] of the [[self]], a [[fabrication]] of the [[self]], is what is meant in [[Buddhism]] by [[ignorance]]. It is this [[ignorance]] that is the first of the [[twelve links]] of [[interdependent origination]]. On the foundation of this false {{Wiki|concept}} of the [[self]] rest all the other [[delusions]], such as [[attachment]] towards ourselves, our friends and possessions, and [[aversion]] for things and [[people]] foreign or alien to us. The [[development]] of these [[attachments]] and aversions in turn [[causes]] us to [[accumulate]] a great number of [[unwholesome]] [[karmas]]. [[Unwholesome]] [[thoughts]] lead to [[unwholesome]] [[actions]] of [[body]] and [[speech]].
 
This factor of the [[mind]] that holds a [[wrong view]] of the [[self]], a [[fabrication]] of the [[self]], is what is meant in [[Buddhism]] by [[ignorance]]. It is this [[ignorance]] that is the first of the [[twelve links]] of [[interdependent origination]]. On the foundation of this false {{Wiki|concept}} of the [[self]] rest all the other [[delusions]], such as [[attachment]] towards ourselves, our friends and possessions, and [[aversion]] for things and [[people]] foreign or alien to us. The [[development]] of these [[attachments]] and aversions in turn [[causes]] us to [[accumulate]] a great number of [[unwholesome]] [[karmas]]. [[Unwholesome]] [[thoughts]] lead to [[unwholesome]] [[actions]] of [[body]] and [[speech]].
  
The distorted [[actions]] of [[body]], [[speech]] and [[mind]] that are produced by [[ignorance]], [[attachment]] and [[hatred]] stain the [[mind]] with what are called [[volitional]] [[formations]]. This is the second of the [[twelve links]]. The moment after we produce a distorted [[karma]], the [[action]] itself has passed and is gone, but an imprint has been left on our {{Wiki|stream}} of [[consciousness]]. That imprint will remain with the [[consciousness]] until it [[manifests]] in the {{Wiki|future}} as a favorable or unfavorable [[experience]], depending on the [[nature]] of the original [[action]].
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The distorted [[actions]] of [[body]], [[speech]] and [[mind]] that are produced by [[ignorance]], [[attachment]] and [[hatred]] stain the [[mind]] with what are called [[volitional]] [[formations]]. This is the second of the [[twelve links]]. The [[moment]] after we produce a distorted [[karma]], the [[action]] itself has passed and is gone, but an imprint has been left on our {{Wiki|stream}} of [[consciousness]]. That imprint will remain with the [[consciousness]] until it [[manifests]] in the {{Wiki|future}} as a favorable or unfavorable [[experience]], depending on the [[nature]] of the original [[action]].
  
 
The base upon which the imprints of [[karma]] are left is the continuity of the {{Wiki|stream}} of [[mind]]. Therefore the [[mind]] which serves as the basis of the imprints of [[karma]] is the third link, the link of [[consciousness]]. This {{Wiki|stream}} of [[consciousness]] carries the imprints, and later helps them to ripen and [[manifest]]. This process may be likened to sowing a seed in the [[earth]], which serves as a [[cause]] of the growth of a crop. However, as well as sowing [[seeds]] in the ground, favorable [[conditions]] are required for the [[seeds]] to grow. Contributory [[causes]] such as [[water]], fertilizer and so forth must be {{Wiki|present}} in order for the [[seeds]] to ripen and reach maturity.
 
The base upon which the imprints of [[karma]] are left is the continuity of the {{Wiki|stream}} of [[mind]]. Therefore the [[mind]] which serves as the basis of the imprints of [[karma]] is the third link, the link of [[consciousness]]. This {{Wiki|stream}} of [[consciousness]] carries the imprints, and later helps them to ripen and [[manifest]]. This process may be likened to sowing a seed in the [[earth]], which serves as a [[cause]] of the growth of a crop. However, as well as sowing [[seeds]] in the ground, favorable [[conditions]] are required for the [[seeds]] to grow. Contributory [[causes]] such as [[water]], fertilizer and so forth must be {{Wiki|present}} in order for the [[seeds]] to ripen and reach maturity.
  
The [[attachment]] which evolves from [[ignorance]] helps to cultivate the [[karmic seeds]] which have been sown in our {{Wiki|stream}} of [[consciousness]]. This [[attachment]] is the fourth link. There also [[exists]] in our [[mindstream]] a type of [[attachment]] which has a special [[function]] in bringing [[karmic seeds]] to fulfillment. This is the fifth of the twelve-linked chain. This particular [[attachment]], which is called [[craving]], [[manifests]] at the end of our [[life]] and gives an anticipation of our {{Wiki|future}} [[existence]]. Although both above types of [[attachment]] have the [[nature]] of [[desire]], each has its own [[function]]. One helps to ripen [[karmic seeds]], whereas the other brings them to completion and connects us with our {{Wiki|future}} [[existence]].
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The [[attachment]] which evolves from [[ignorance]] helps to cultivate the [[karmic seeds]] which have been sown in our {{Wiki|stream}} of [[consciousness]].  
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This [[attachment]] is the fourth link.  
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There also [[exists]] in our [[mindstream]] a type of [[attachment]] which has a special [[function]] in bringing [[karmic seeds]] to fulfillment.  
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This is the fifth of the twelve-linked chain.  
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This particular [[attachment]], which is called [[craving]], [[manifests]] at the end of our [[life]] and gives an anticipation of our {{Wiki|future}} [[existence]]. Although both above types of [[attachment]] have the [[nature]] of [[desire]], each has its [[own]] [[function]]. One helps to ripen [[karmic seeds]], whereas the other brings them to completion and connects us with our {{Wiki|future}} [[existence]].
  
 
The sixth link is 'becoming.' When we come to the end of our {{Wiki|present}} [[life]], a certain [[mental]] [[karma]] arises and immediately directs us towards our {{Wiki|future}} [[existence]]. This special [[mental]] [[action]] which appears at the final stage of our [[life]] is called 'becoming.
 
The sixth link is 'becoming.' When we come to the end of our {{Wiki|present}} [[life]], a certain [[mental]] [[karma]] arises and immediately directs us towards our {{Wiki|future}} [[existence]]. This special [[mental]] [[action]] which appears at the final stage of our [[life]] is called 'becoming.
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These six links are generally associated with this [[life]], although it is not necessarily the case that they should [[manifest]] in this [[life]]. In particular situations some of them may develop in other lifetimes, but in most cases they belong to this [[life]].
 
These six links are generally associated with this [[life]], although it is not necessarily the case that they should [[manifest]] in this [[life]]. In particular situations some of them 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 [[thought]] dissolve until finally we enter a most {{Wiki|subtle}} level of [[consciousness]], which the [[scriptures]] call the [[clear light]] state. That is the final stage of our [[life]]. That is the actual [[consciousness]] of death-the most {{Wiki|subtle}} level of [[consciousness]]. After remaining in that state for a certain [[time]], there occurs a slight {{Wiki|movement}} of [[consciousness]] and we enter the [[intermediate stage]]. We shoot out of the [[body]] and enter the [[bar-do]], the [[realm]] between [[death]] and [[rebirth]]. This stage of being has its own [[body]] and [[mind]]. However, the [[body]] is not made of the same gross [[elements]] as ours, so [[bar-do]] [[beings]] do not have our gross [[form]]. The [[bar-do]] [[body]] is composed of a [[subtle energy]] called "[[wind]]," which [[exists]] on a [[dimension]] different to ours. We should not think this is a very wonderful or beautiful state, however, for it is characterized by great [[suffering]] and difficulty. One undergoes a total loss of [[free will]] and is driven here and there by the forces of [[karma]], until finally one finds an appropriate place of [[rebirth]]. The [[beings]] in this state subsist on {{Wiki|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 [[karmic]] situation.
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As we near [[death]] our [[body]] and [[mind]] begin to weaken. [[Bodily]] strength and the grosser levels of [[thought]] dissolve until finally we enter a most {{Wiki|subtle}} level of [[consciousness]], which the [[scriptures]] call the [[clear light state]].  
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That is the final stage of our [[life]].  
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That is the actual [[consciousness]] of death-the most {{Wiki|subtle}} level of [[consciousness]]. After remaining in that [[state]] for a certain [[time]], there occurs a slight {{Wiki|movement}} of [[consciousness]] and we enter the [[intermediate stage]].  
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We shoot out of the [[body]] and enter the [[bar-do]], the [[realm between death and rebirth]].  
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This stage of being has its [[own]] [[body]] and [[mind]]. However, the [[body]] is not made of the same gross [[elements]] as ours, so [[bar-do]] [[beings]] do not have our gross [[form]].  
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The [[bar-do body]] is composed of a [[subtle energy]] called "[[wind]]," which [[exists]] on a [[dimension]] different to ours.  
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We should not think this is a very wonderful or beautiful [[state]], however, for it is characterized by great [[suffering]] and difficulty. One undergoes a total loss of [[free will]] and is driven here and there by the forces of [[karma]], until finally one finds an appropriate place of [[rebirth]]. The [[beings]] in this [[state]] subsist on {{Wiki|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 [[karmic]] situation.
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There are many different [[realms]] into which one can take [[rebirth]], and each of these has its [[own]] [[causes]] and [[conditions]].
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For example, in order to take [[rebirth]] as a [[human being]], the {{Wiki|future}} [[parents]] must unite in {{Wiki|sexual}} union, their white and red {{Wiki|cells}} (sperm and ovum) must combine and enter into the [[womb]] of the mother, and so forth.
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Then when the [[bar-do]] being, driven by the force of his [[own]] {{Wiki|individual}} [[karma]], reaches his [[karmically]] determined [[parents]], there arise certain circumstances which [[cause]] the end of [[bar-do]] [[life]]. After this [[death]] of the [[bar-do body]], the [[consciousness]] enters into the mixture of the two {{Wiki|cells}} of the [[parents]].
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The [[moment]] the [[wind]] leaves the [[bar-do body]] and enters the united {{Wiki|cells}} of the [[parents]] the link of [[rebirth]] is instituted.
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This is the seventh link.
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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 from {{Wiki|obstacles}} which can [[cause]] interference to the [[birth]] of the child; the material [[causes]] of the [[physical body]] of the child, that is the {{Wiki|cells}} of the [[parents]], should also be free from the defects;
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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.
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The [[moment]] the [[consciousness]] enters into the [[seeds]] of the [[parents]] the actual seventh link is established.
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From then until the {{Wiki|sensory organs}} of the child are developed is the eighth link, which is called '[[name]] and [[form]].'
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Why is it called '[[name]] and [[form]]'?
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The particular material substances-the [[elements]] which constitute the {{Wiki|cells}} of the parents-art the [[form]], and the [[consciousness]] which dwells within that material basis is called [[name]].
  
There are many different [[realms]] into which one can take [[rebirth]], and each of these has its own [[causes]] and [[conditions]]. For example, in order to take [[rebirth]] as a [[human being]], the {{Wiki|future}} [[parents]] must unite in {{Wiki|sexual}} union, their white and red cells (sperm and ovum) must combine and enter into the [[womb]] of the mother, and so forth. Then when the [[bar-do]] being, driven by the force of his own {{Wiki|individual}} [[karma]], reaches his [[karmically]] determined [[parents]], there arise certain circumstances which [[cause]] the end of [[bar-do]] [[life]]. After this [[death]] of the [[bar-do]] [[body]], the [[consciousness]] enters into the mixture of the two cells of the [[parents]].
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After all the [[sense organs]] of the child have developed into a mature, function-able [[state]] one enters the ninth link, the link of the [[six senses]].  
  
The moment the [[wind]] leaves the [[bar-do]] [[body]] and enters the united cells of the [[parents]] the link of [[rebirth]] is instituted. 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 from {{Wiki|obstacles}} which can [[cause]] interference to the [[birth]] of the child; the material [[causes]] of the [[physical body]] of the child, that is the cells of the [[parents]], should also be free from the 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.
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This is like the construction of a building in which the finishing work, such as windows and doors, has been completed.
  
The moment the [[consciousness]] enters into the [[seeds]] of the [[parents]] the actual seventh link is established. From then until the {{Wiki|sensory organs}} of the child are developed is the eighth link, which is called '[[name]] and [[form]].' Why is it called '[[name]] and [[form]]'? The particular material substances-the [[elements]] which constitute the cells of the parents-art the [[form]], and the [[consciousness]] which dwells within that material basis is called [[name]].
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The tenth link is [[contact]]. After the outer [[senses]] have evolved, they [[function]] through the inner [[senses]] to establish [[contact]] with outer [[sense objects]], such as [[visible]] [[forms]], {{Wiki|sounds}} and so on.  
  
After all the [[sense organs]] of the child have developed into a mature, functionable state one enters the ninth link, the link of the [[six senses]]. This is like the construction of a building in which the finishing work, such as windows and doors, has been completed.
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This [[contact]] gives rise to the eleventh link, [[sensation]]. [[Pleasant sensations]] arise from [[contact]] with [[pleasant]] [[objects]], [[unpleasant]] [[sensations]] from [[unpleasant]] [[objects]], and so forth.  
  
The tenth link is [[contact]]. After the outer [[senses]] have evolved, they [[function]] through the inner [[senses]] to establish [[contact]] with outer [[sense objects]], such as [[visible]] [[forms]], {{Wiki|sounds}} and so on. This [[contact]] gives rise to the eleventh link, [[sensation]]. [[Pleasant sensations]] arise from [[contact]] with [[pleasant]] [[objects]], [[unpleasant]] [[sensations]] from [[unpleasant]] [[objects]], and so forth. This produces the [[aging]] process, the twelfth link of the chain of [[interdependent origination]], which is called '[[aging]] and [[death]].
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This produces the [[aging]] process, the twelfth link of the chain of [[interdependent origination]], which is called '[[aging and death]].
  
All of us are locked in this process of repeatedly circling on the [[wheel]] of [[birth]], [[old age]], [[death]], [[bar-do]] and [[rebirth]]. The process is not a special situation that applies only to a few types of [[beings]], something which happens to somebody else. It is a process embracing every one of us. We are in that process and going through that process at every moment. This is a very important point to [[contemplate]]. If we are {{Wiki|aware}} of this [[constant]] process of [[evolution]], we will come to a correct [[realization]] of the problems of [[samsara]].
+
All of us are locked in this process of repeatedly circling on the [[wheel of birth]], [[old age]], [[death]], [[bar-do]] and [[rebirth]]. The process is not a special situation that applies only to a few types of [[beings]], something which happens to somebody else. It is a process embracing every one of us. We are in that process and going through that process at every [[moment]]. This is a very important point to [[contemplate]]. If we are {{Wiki|aware}} of this [[constant]] process of [[evolution]], we will come to a correct [[realization]] of the problems of [[samsara]].
  
By [[meditating]] in this way we gradually generate a very sincere [[aspiration]] to achieve [[liberation]]. That [[aspiration]] is [[pure]] [[renunciation]]. However, it is not enough merely to have this [[aspiration]]; one must work further and practise the methods which 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]]. By the combination of these two the assistance of [[refuge]] and our own [[self]]- effort-actual [[liberation]] from [[samsaric]] [[suffering]] can be achieved.  
+
By [[meditating]] in this way we gradually generate a very {{Wiki|sincere}} [[aspiration]] to achieve [[liberation]]. That [[aspiration]] is [[pure]] [[renunciation]]. However, it is not enough merely to have this [[aspiration]]; one must work further and practice the methods which 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]]. By the combination of these two the assistance of [[refuge]] and our [[own]] [[self]]- effort-actual [[liberation]] from [[samsaric]] [[suffering]] can be achieved.  
 
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[http://www.tuvienquangduc.com.au/English/philosophy/10twelvelink.html www.tuvienquangduc.com.au]
 
[http://www.tuvienquangduc.com.au/English/philosophy/10twelvelink.html www.tuvienquangduc.com.au]
 
[[Category:Dependent origination]]
 
[[Category:Dependent origination]]

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by Geshe Rabten Rinpoche

Geshe Rabten Rinpoche, one of Sera monastery's most renowned meditation masters, was appointed a spiritual assistant to His Holiness the Dalai Lama in the mid-1960s. Upon the request of His Holiness he began teaching Westerners in Dharamsala in 1969, and went to live and teach in Switzerland in 1975. He passed away at his Swiss center, Rabten Choeling, in 1986. This teaching was given at Tushita on April 11th, 1980.

Edited from an oral translation by Gonsar Rinpoche. From Teachings at Tushita, edited by Nicholas Ribush with Glenn H. Mullin, Mahayana Publications, New Delhi, 1981. A new edition of this book is in preparation. Tushita Mahayana Meditation Centre is the FPMT centre in New Delhi, India.
 

To practise Dharma is not merely to carry the name of being a buddhist. Nor is it to make certain superficial alterations in our lifestyle. Dharma practice means the total integration of our minds and the Dharma.

For this to become possible we must first prepare ourselves by cultivating spiritual stability-a sense of pure renunciation-within our stream of being. The Tibetan term for this, nges-jung, implies that we should first realize that we are caught in the rebirth process of cyclic existence, or samsara, a state of being characterized by a great many sufferings. Therefore at the beginning of our practice we must realize the true nature of samsara itself and the way in which we exist in samsara.

We must become aware of the unsatisfactory nature of samsara, the condition in which we find ourselves. This is very important. Once we have recognized the true nature of samsara and become disillusioned with it, from the depths of our hearts we should generate a spontaneous aspiration to attain liberation from it. Such a pure and spontaneous aspiration of seeking liberation is the meaning of renunciation.

Generally there are two ways to develop the renounced mind. The first of these involves meditation on the two aspects of samsara: the suffering nature of samsara and the causes of samsaric suffering. The second method of developing renunciation is based upon meditation on the twelve links of interdependent origination (Sanskrit: pratityasamutpada). I would like to speak briefly on this second technique.

There are two main ways of explaining the twelve links:

a scriptural presentation,

which explains the twelve as a general mode of the nature of samsaric evolution, and

an experiential presentation,

which speaks of the twelve links in terms of how they are experienced by an individual over a continuum of lifetimes.

The order of the links differs slightly between these two systems. I would like to focus on the twelve links in the context of how they are experienced.

The first of the twelve is ignorance, the root of all samsaric sufferings. In Sanskrit, this is avidya, which means "not seeing." An obscuration of the mind is implied. To explain precisely what this ignorance is and how it functions would require a great deal of time and energy. Therefore, let's concentrate on the central principles.

People who go to a specific teaching or discourse gather with the intention, "Today I will go and listen to the teachings." We all have certain conceptions about our "selves," about this "I". This conception of "I" is the ego. It is something present in us at all times, becoming more obvious on certain occasions. For example, when you encounter very positive circumstances or, conversely, face a great difficulty, your conception of the "self" becomes more intense and visible than usual. Each of us is subject to our own concept of "I" in this way. We can see this quite easily without lengthy theoretical reasonings. It can become clear in our daily experiences.

When circumstances cause this ego-concept to arise with great strength, we are grasped by it as if the "I" existed within us as something very solid, very vivid, and totally uncontrollable. Such is the way the false self grasps us. However, whether or not the self exists as it appears to the ordinary person is an important subject of contemplation. If we search within ourselves, from the top of our head down to the soles of our feet, we come to the conclusion that normally neither the physical body itself nor any of its individual parts can serve as the "I" which arises so strongly in traumatic experiences.

There is nothing in the body to represent our sense of "I". The bodily organs and so on are only parts of the body. The body sort of "owns" them. If we analyze our minds in the same way, we find that the mind is but a stream of different thoughts and mental factors. This brings us to the conclusion that there is nothing in the mind to actually represent the "I" that we have conceived. Moreover, there does not exist any separate entity outside the body and mind to represent the "I" or self. We should meditate like this and see how it is so.

When we analyze, we don't find anything to stand for "I". This does not mean that we do not exist at all. Complete non-existence cannot be the situation, for we are presently analyzing how we exist. Although we do not find an entity to represent the self when we search the body and mind for one, we find our situation is very subtle. We do not exist as simply as the ignorant mind supposes. To understand the true nature of the self requires thorough training and sustained meditational practice.

This factor of the mind that holds a wrong view of the self, a fabrication of the self, is what is meant in Buddhism by ignorance. It is this ignorance that is the first of the twelve links of interdependent origination. On the foundation of this false concept of the self rest all the other delusions, such as attachment towards ourselves, our friends and possessions, and aversion for things and people foreign or alien to us. The development of these attachments and aversions in turn causes us to accumulate a great number of unwholesome karmas. Unwholesome thoughts lead to unwholesome actions of body and speech.

The distorted actions of body, speech and mind that are produced by ignorance, attachment and hatred stain the mind with what are called volitional formations. This is the second of the twelve links. The moment after we produce a distorted karma, the action itself has passed and is gone, but an imprint has been left on our stream of consciousness. That imprint will remain with the consciousness until it manifests in the future as a favorable or unfavorable experience, depending on the nature of the original action.

The base upon which the imprints of karma are left is the continuity of the stream of mind. Therefore the mind which serves as the basis of the imprints of karma is the third link, the link of consciousness. This stream of consciousness carries the imprints, and later helps them to ripen and manifest. This process may be likened to sowing a seed in the earth, which serves as a cause of the growth of a crop. However, as well as sowing seeds in the ground, favorable conditions are required for the seeds to grow. Contributory causes such as water, fertilizer and so forth must be present in order for the seeds to ripen and reach maturity.

The attachment which evolves from ignorance helps to cultivate the karmic seeds which have been sown in our stream of consciousness.

This attachment is the fourth link.

There also exists in our mindstream a type of attachment which has a special function in bringing karmic seeds to fulfillment.

This is the fifth of the twelve-linked chain.

This particular attachment, which is called craving, manifests at the end of our life and gives an anticipation of our future existence. Although both above types of attachment have the nature of desire, each has its own function. One helps to ripen karmic seeds, whereas the other brings them to completion and connects us with our future existence.

The sixth link is 'becoming.' When we come to the end of our present life, a certain mental karma arises and immediately directs us towards our future existence. This special mental action which 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 should manifest in this life. In particular situations some of them 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 thought dissolve until finally we enter a most subtle level of consciousness, which the scriptures call the clear light state.

That is the final stage of our life.

That is the actual consciousness of death-the most subtle level of consciousness. After remaining in that state for a certain time, there occurs a slight movement of consciousness and we enter the intermediate stage.

We shoot out of the body and enter the bar-do, the realm between death and rebirth.

This stage of being has its own body and mind. However, the body is not made of the same gross elements as ours, so bar-do beings do not have our gross form.

The bar-do body is composed of a subtle energy called "wind," which exists on a dimension different to ours.

We should not think this is a very wonderful or beautiful state, however, for it is characterized by great suffering and difficulty. One undergoes a total loss of free will and is driven here and there by the forces of karma, until finally one finds 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 karmic situation.

There are many different realms into which one can take rebirth, and each of these has its own causes and conditions.

For example, in order to take rebirth as a human being, the future parents must unite in sexual union, their white and red cells (sperm and ovum) must combine and enter into the womb of the mother, and so forth.

Then when the bar-do being, driven by the force of his own individual karma, reaches his karmically determined parents, there arise certain circumstances which cause the end of bar-do life. After this death of the bar-do body, the consciousness enters into the mixture of the two cells of the parents.

The moment the wind leaves the bar-do body and enters the united cells of the parents the link of rebirth is instituted.

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 from obstacles which can cause interference to the birth of the child; the material causes of the physical body of the child, that is the cells of the parents, should also be free from the 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.

The moment the consciousness enters into the seeds of the parents the actual seventh link is established.

From then until the sensory organs of the child are developed is the eighth link, which is called 'name and form.'

Why is it called 'name and form'?

The particular material substances-the elements which constitute the cells of the parents-art the form, and the consciousness which dwells within that material basis is called name.

After all the sense organs of the child have developed into a mature, function-able state one enters the ninth link, the link of the six senses.

This is like the construction of a building in which the finishing work, such as windows and doors, has been completed.

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

This contact gives rise to the eleventh link, sensation. Pleasant sensations arise from contact with pleasant objects, unpleasant sensations from unpleasant objects, and so forth.

This produces the aging process, the twelfth link of the chain of interdependent origination, which is called 'aging and death.

All of us are locked in this process of repeatedly circling on the wheel of birth, old age, death, bar-do and rebirth. The process is not a special situation that applies only to a few types of beings, something which happens to somebody else. It is a process embracing every one of us. We are in that process and going through that process at every moment. This is a very important point to contemplate. If we are aware of this constant process of evolution, we will come to a correct realization of the problems of samsara.

By meditating in this way we gradually generate a very sincere aspiration to achieve liberation. That aspiration is pure renunciation. However, it is not enough merely to have this aspiration; one must work further and practice the methods which 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. By the combination of these two the assistance of refuge and our own self- effort-actual liberation from samsaric suffering can be achieved.

Source

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