Contemplation by way of the Twelve Dependent Arisings · Jowo Je Atīśha, who was part of the...

CONTEMPLATION BY WAY OF

THE TWELVE INTERDEPENDENT

ARISINGS

AN EXCERPT FROMTHE GREAT STAGES OF THE PATH

TO ENLIGHTENMENTBY LORD TSONGKHAPA

BY LOTSAWA TONY DUFF

PADMA KARPO TRANSLATION COMMITTEE

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THE TWELVE INTERDEPENDENT

ARISINGS

AN EXCERPT FROMTHE GREAT STAGES OF THE PATH

TO ENLIGHTENMENTBY LORD TSONGKHAPA

BY LOTSAWA TONY DUFF

PADMA KARPO TRANSLATION COMMITTEE

This book is intended for free public distribution, however,the content is copyrighted. For enquiries regardingpermission to reproduce this book or any portion of it, orto obtain further books, please write to the given addressor contact the author via internet and e-mail.

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First edition 14th January 2008

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TABLE OF CONTENTS

INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v

CONTEMPLATION BY WAY OF THE TWELVE

INTERDEPENDENT ARISINGS . . . . . . . . . . . . . . . . . . . . . . 1

TIBETAN TEXT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

iii

INTRODUCTION

1. HISTORY AROUND THE TEXT

Jowo Je Atīśha, who was part of the second spread of theBuddha’s dharma in Tibet, wrote a short text in the mid-eleventh century A.D. called Lamp of the Path to Enlighten-ment1. It summed up the path to enlightenment from theperspective of the conventional, or sūtra, Great Vehicle. The text laid out the idea that there are three main typesof people who tread the Buddhist path and called themthe beings of lesser, middling, and great scope. Atīśha’sstyle of explanation was so to the point that it became theblueprint for many other works written using the sametheme. Now, ten centuries later, there are many, manytexts in the genre. Based on Atīśha’s original title andstyle of explanation, the genre became known as “Stagesof the Path”2 literature.

1 Skt. bodhipathapradipa, Tib. byang chub lam sgron me.2 Tib. lam rim. This has also been translated as “graduated path”but that is not quite correct.

v

vi INTRODUCTION

The dharma tradition that followed on from Atīśha wasknown as the Kadampa school. In the 14th century A.D.,Lord Tsongkhapa appeared in Tibet. He received all ofthe Kadampa teachings and upheld the tradition. Tsongkhapa was a prolific author and, amongst otherthings, wrote several Stages of the Path texts. The mostfamous is the one he called The Greater Stages of the Path toEnlightenment. Tsongkhapa himself said that his purposein writing it was to produce the most complete and ex-tensive Stages of the Path possible, therefore, he called it“The Greater Stages of the Path...” meaning that it wasmore extensive than any other written to that time. Thesedays it is called “The Great Stages of the Path”3 because,even though other, massive Stages of the Path texts werewritten after Tsongkhapa’s time, Tsongkhapa’s text isstill considered to be the greatest of the texts in the genre.

While Tsongkhapa was studying in Lhasa, the topic ofthe day was the sūtra teachings on emptiness of the GreatVehicle and Tsongkhapa was very much part of theintense debate that was underway. Eventually,Tsongkhapa came to his own realization of emptinessand, consistent with it, developed his own view of how itshould be presented. Thus, when he set out to write thegreatest of Stages of the Path texts, he intended not onlyto produce a major Stages of the Path text but also to useit as a vehicle for laying out his view of the meaning ofemptiness and the shamatha-vipaśhyanā practice used toget direct sight of that emptiness. His expositions ofthese two topics occupy nearly half of his massive work.

3 Tib. lam rim chen mo

INTRODUCTION vii

In other words, Tsongkhapa’s Great Stages is not merelythe most extensive explanation of Stages of the Pathliterature up to that time but also is his vehicle for settingout, in practical fashion, his understanding of emptinessand how to get to it. The first Stages of the Path text byAtīśha was intended as a text of oral instructions forpractitioners. Tsongkhapa wrote many philosophicaltexts that went into deep argument about how emptinessshould be correctly understood. As with those works, hisGreat Stages is very definite about how emptiness shouldbe understood. However, even though the Great Stagesdoes have some philosophical type of argument in it, hispresentation of emptiness leans much more on the side ofpresenting the view as he saw it should be understoodand presenting the practice of how to get to that view, inkeeping with the practical style originally set forth byAtīśha.

Tsongkhapa went one step further and produced a newtype of Stages of the Path text. It was the Stages of the Pathof Mantra and, for the first time, presented somethingother than sūtra Great Vehicle teachings in the form of aStages of the Path text. In this text, Tsongkhapa laid outthe path of the four tantra sections, that is, of the vajraGreat Vehicle in the form of a Stages of the Path text.

Tsongkhapa and his views became the source of a newspiritual school in Tibet, a school that later becameknown as the Gelugpa. Many masters of the Gelugpatradition have written Stages of the Path texts, as wouldbe expected since they are the prime holders of theKadampa lineage. The Gelugpa is known for its Stages ofthe Path presentations following the original style ofAtīśha.

viii INTRODUCTION

2. CONTENT OF THE GREAT STAGES OF THE PATH

The Buddha gave four main sets of teachings during hislife. The first three were sūtra teachings, that is, generalspiritual teachings suitable for a wide audience. Thefourth was the vajra or tantra teachings suitable for amuch smaller audience.

The sūtra teachings were given in three, distinct phases. The first phase taught a more self-interested approach tospirituality and hence the teachings in it were called theteachings of the Lesser Vehicle. The second and thirdphases taught a much vaster approach and hence theteachings in them were called the teachings of the GreatVehicle.

Atīśha wrote his Lamp of the Path to Enlightenment to sumup the teachings of the Lesser and Great Vehicles into asingle teaching that would give a person everythingneeded to travel the path to enlightenment. As men-tioned earlier, he formulated it as a system of three be-ings of increasingly greater scope of spiritual practice. The paths of the lesser and middling beings sum up thespecific parts of the teaching of the Lesser Vehicle neededfor the path to enlightenment and the path of the greatbeing sums up all of the teaching of the Great Vehicleneeded for the path to enlightenment. Furthermore,Atīśha summed up the practices needed by a persontravelling to enlightenment into three: renunciation,

INTRODUCTION ix

enlightenment mind4, and emptiness. These are knownin the system as “The Three Principal Paths”. The threebeings and the three principal paths are the main featuresof the Stages of the Path teaching that comes from Atīśha.

Tsongkhapa’s Great Stages goes step by step through thethree principal paths of the three beings. The path of thebeing of lesser scope is the path of the person who under-stands the importance of following the Buddhist path butwho is sufficiently attached to this world that he onlyengages in the path sufficiently to prevent bad rebirths inthe future. This path is hallmarked by renunciation ofthe intense sufferings of the three lower realms and withpractising good karmic actions and avoiding bad ones inorder to stay out of the lower realms in future births. Thepath of the being of middling scope is the path of thebeing who understands that cyclic existence as a whole isnothing but unsatisfactory and who therefore abandonsworldly activities in order to escape from the prison ofcyclic existence. This path is hallmarked by a renuncia-tion of the total unsatisfactoriness of cyclic existence as awhole and with practising the path of Buddha’s dharmain order to gain liberation for oneself. The liberationgained from following this path is called the liberation ofan “arhat” with arhat meaning a person who has de-stroyed their own worst enemies. This liberation is called“buddha” but it is not the full enlightenment of a trulycomplete buddha. The path of the being of great scope isthe path of the person who understands that all sentientbeings are equally caught in the unsatisfactoriness ofcyclic existence and who therefore aims at nothing less

4 Skt. bodhicitta. See the Illuminator Dictionary for an explanationof the translation.

x INTRODUCTION

than truly complete buddhahood in order to gain libera-tion himself and to lead all other sentient beings to thesame, ultimate level of liberation. The mind that hasdecided to become a truly complete buddha for the sakeof all sentient beings is called enlightenment mind. Thereare two kinds of enlightenment mind, one that is con-cerned with the fictional appearances of the worlds ofsentient beings. This mind is a mind of loving kindnessand great compassion. The second of the three principalpaths is this fictional enlightenment mind, though it isjust referred to as “enlightenment mind”. In order tobecome a truly complete buddha, it is necessary to see, indirect perception, the fact of fictional existence, which isthat it is empty of the mistaken appearances made up bydualistic mind. Direct insight into this emptiness is gain-ed by the superfactual enlightenment mind. The devel-opment of it is the third of the three principal pathswhich is just called “emptiness” for simplicity but meansthe practice of gaining direct insight into emptiness. Thepath of the person of great scope is the path of develop-ing both fictional and superfactual enlightenment mindswhich is done by practising the two principal paths ofenlightenment mind and emptiness, as just described.

According to Atīśha’s way of teaching, in order to be-come a truly complete buddha through the path of thebeing of great scope, you must first develop renunciationthrough the path of the being of middling scope. Renun-ciation is the first step then, and the translation hereconcerns itself with part of Tsongkhapa’s explanation ofit.

INTRODUCTION xi

3. DEVELOPMENT OF RENUNCIATION

The Buddha’s teachings of the Lesser Vehicle had twomain themes. Firstly, there were teachings designed toinform the audience of their unsatisfactory situation,spiritually speaking, and to urge them towards renounc-ing that and turning instead towards something that wassound, spiritually speaking. In other words, there werethe teachings on renunciation. Secondly, there wereteachings on how to proceed in order to get out of one’smess. These were the teachings primarily on discoveringthe lack of personal self.

Renunciation is a state of mind. It starts with seeing thatcyclic existence has not, never has, and never will havean iota of satisfactoriness to it. That insight leads to thedevelopment of a state of mind that has turned awayfrom cyclic existence totally and turned instead towards amore enlightened style of existence, one that is spirituallysound and reliable.

As a matter of interest, the terms used in Sanskrit andTibetan for what we are calling “renunciation” do notreally mean “renunciation”. Rather than talking aboutleaving something bad behind, which is the sense of theEnglish word “renunciation”, they talk about turningtowards that which is spiritually sound. To me, this is aninteresting point. It is common to hear, amongst Westernfollowers of the Kadampa teachings, words like “I needto develop renunciation” which come always with thesense that there is something wrong and one must es-

xii INTRODUCTION

cape. That is true; it is certainly what the Buddha wastalking about. However, the Buddha, having talkedabout how unsatisfactory life is, then coined a positiveterm to indicate that one was now facing a new, and foronce, sound and highly reliable direction. The feeling isone of forward movement towards what is sound ratherthan being bogged down with trying to get away fromwhat is very unreliable. Unfortunately, we do not have aword in English that matches this sense. However, re-nunciation should have a sense of joy and satisfactionthat one is going, at last, towards something that is viablein the ultimate sense, rather a sense of constantly beingtrapped in something that is nauseatingly bad.

If you find the turns of phrase using in that last paragraphhelpful, you might be surprised to know that this is the waythat Buddha spoke. For instance, he called cyclic existenceunreliable. He spoke of being nauseated by it because of un-derstanding it. And then rather than using a word like renun-ciation, he specifically used words that mean, in English,spiritually sound, viable, and the like.

Just reorienting yourself to a new direction, spiritually, isnot enough. You need to do something that will achievethe new goal of spiritual liberation. The Buddha taughtmany meditations in the Lesser Vehicle for that purpose. The key ones are the practices for gaining insight into thelack of a personal self. However, Stages of the Path liter-ature usually does not go into the details of these medita-tions in a practical way. Rather, it focusses on the teach-ings on renunciation because they are necessary for aperson travelling the path of the being of great scope. Theperson travelling this path needs to develop renunciationbut, instead of doing the meditation practices for per-

INTRODUCTION xiii

sonal liberation found in the teachings of the LesserVehicle, moves on to the meditation practices found inthe teachings of the Great Vehicle as described earlier.

There are two main types of practitioner in the LesserVehicle. The first is the “śhrāvaka”, the person wholistens to the Buddha’s teaching and then goes and ex-plains it to others5. The second is the “pratyekabuddha”6,the person who is less interested in communal spiritual-ity and who goes off to get on with the practice all alone. Some say that the attainments of these two differentpractitioners are the same. In that case, both of them gaina direct insight into the lack of a personal self by usingthe teachings given by the Buddha and become arhats inthe process. Some say that the attainments are slightlydifferent in the sense that they both gain direct insightinto the lack of a personal self but that the pratyeka arhathas less fixation on the objects of perception. However,this is not an issue for the Stages of the Path teaching.

Tsongkhapa uses the two types of Lesser Vehicle followeras a way of presenting two approaches to the develop-ment of renunciation in his Great Stages of the Path. Theśhrāvaka is a person who gains his understandingthrough hearing7 the sūtras of the Buddha so The GreatStages makes the śhrāvaka’s approach into the basis forsetting out a complete teaching on the unsatisfactory

5 Śhrāvaka from the two verbs “to hear” meaning to listen to theteachings of the Buddha, and “to speak” meaning to tell that messageto others.6 Pratyekabuddha meaning a person who does the job of becomingenlightened by going off and practising by himself.7 The śhra part of śhrāvaka.

xiv INTRODUCTION

nature of cyclic existence according to the general teach-ings given by the Buddha in sūtra. A pratyekabuddha issaid to attain his insight into lack of a personal self specif-ically through meditation on the Buddha’s abhidharmateaching called “the twelve interdependent links” so TheGreat Stages makes the pratyekabuddha’s approach intothe basis for setting out a complete teaching on the unsat-isfactory nature of cyclic existence according to the spe-cific teachings given by the Buddha in abhidharma.

It is said that the approach of the śhrāvaka is suited topeople with a less capable mind and that the approach ofthe pratyekabuddha is suited to people with a sharperand deeper mind. Accordingly, Tsongkhapa presents themore general teaching first in his Great Stages then fin-ishes up with the specific teaching on the twelve interde-pendent links.

There is an interesting point here. Westerners, who havebeen through a lot of education relative to the Indiansand Tibetans of the past who listened to these teachings,generally feel that they must be the sort of person with asharper and deeper mind. Actually, what I have called aperson with sharper and deeper mind has all too oftenbeen translated as a person of the more intelligent kind. However, the original term does not mean “intelligent”per se. Rather, it means a person whose mind, because oftheir karmic accumulations of the past, is more open andmore capable of reasoning, both. Many Westerners havethe capability to reason because of the very significantamounts of schooling that they have been through butoften their minds are not, spiritually speaking, openenough for their reasoning capabilities to be effective oreven to work properly. The person who is capable of

INTRODUCTION xv

reasoning and whose mind is sufficiently open to benefitfrom that is the kind of person who can develop renunci-ation through contemplation of the meaning of the twel-ve interdependent links.

Tsongkhapa’s explanation in his Great Stages of theunsatisfactoriness of cyclic existence according to thesūtras is clear though not unique amongst the explana-tions found in Stages of the Path literature. It is a goodand clear summary of the Buddha’s general teachings onthe unsatisfactory nature of cyclic existence. However,his explanation of the unsatisfactory nature of cyclicexistence that can be known through contemplation doneby way of the twelve interdependent arisings is unusualfor its depth and completeness. Personally, I found itvery helpful in terms of developing a mind of renuncia-tion. Therefore, I decided to translate this section fromTsongkhapa’s Great Stages of the Path in order to helpothers who might want to follow this technique.

4. STUDY TOOLS

It has been a project of ours to make tools that non-Tibet-ans could use for the study and translation of Tibetantexts. As part of that project, we have made an electronicedition of the entire The Great Stages of the Path availableon our Padma Karpo Translation Committee web-site.The text is free and can be read, searched, and so on,using our Tibetan software which is available throughthe web-site. A key feature of our electronic edition isthat you can highlight Tibetan terms and look them upimmediately in any of our dictionaries. We suggest the

xvi INTRODUCTION

Illuminator Tibetan-English Dictionary as the best for thepurpose. The software is also designed to be the centre ofa reference library and can be used successfully to facili-tate translation of this and other texts.

This e-book has a binding offset built in so that it caneasily be printed and bound as a book for your library.

The text in Tibetan script has been included for thosewishing to study it.

Lotsawa Tony DuffJanuary 14th, 2008Swayambhu,Nepal


THE TWELVE

INTERDEPENDENT ARISINGS

From the path of the being of medium scope, the teachingon the twelve interdependent links8, which is the summationof the first and second truths of noble ones9, the truths ofunsatisfactoriness10, follows.

8 Skt. nidana, Tib. yan lag, Eng. link.9 Although popularly translated as “noble truths”, the term doesnot mean a truth that is noble but a truth that is true for those whoare spiritually advanced, the superiors or noble ones. This is clearlystated in many places, for example, in the major commentary tothe Treasury of Abdhidharma.10 Skt. dukhaḥ, Tib. sdug bsngal. The original term used in the dhar-ma sense has the sense of total unsatisfactoriness, that things arenot right, never were right, and never will be right. At the sametime, the word is used colloquially, even today, to mean “not a goodsituation”. I have used “unsatisfactoriness” and “suffering” inter-changeably through this translation for this one word. It is not idealbut necessary sometimes to capture the appropriate meaning.

1

2 THE GREAT STAGES OF THE PATH TO ENLIGHTENMENT

Contemplation of the twelve interdependent arisings has fourparts:

1. Distinguishing the links2. Grouping the links together3. Completion in how many lives?4. Summing up their meaning

1. DISTINGUISHING THE LINKS

The twelve links of interdependent arising consist of thefollowing.

Ignorance11

It says in the Treasury12,

”Ignorance, like alienation, lying, and so on...”

And following on according to that, the great ĀchāryaDharmakīrti asserts,

”Alienation and lying do not involve just an end toaffection and truth or just something other thanthe two. Rather, they involve a discordance withaffection and truth which is their opposite. Likewise, ignorance does not involve just an endto the insight which is its antidote but is adiscordance that is the opposite of insight.

11 Skt. , avidya, Tib. ma rig pa.12 Tib. Vasubhandu’s Abhidharmakoṣha, Treasury of Abhidharma.

THE TWELVE INTERDEPENDENT LINKS 3

Now in regard to that, here13, the antidote insightis insight into the authentic14, the fact of the lackof a self of a person, thus its opposite, ignorance,is the view of the transitory that grasps at a self ofa person.”

Āchārya Asaṅga and his brother assert that, of the two—grasp-ing the fact of the authentic in a wrong way and mere stupidityregarding the fact of the authentic, it is the latter; in short,of the two rational minds of incorrect concept and non-realization, it is the rational mind of non-realization. Nonetheless, they15 are similar in asserting that the primeantidote for obtaining its reverse is prajñā which realises thelack of self.

In the Compendium16 it says that, if that dullness is categorised,there are two sorts—stupidity regarding karma and its resultand stupidity regarding the fact of suchness—and that thefirst accumulates formatives that lead to bad rebirths and thesecond accumulates formatives that lead to good rebirths.

13 He has explained the words of the Treasury and now is makinghis own assertion of his own view.14 Here, authentic is a standard word in use for “reality”. It has thesense of “what really, truly is the case”.15 Meaning Dharmakīrti, and Asaṅga and brother (Vasubhandu)might have different ways of asserting what ignorance is but theyboth assert the reverse of ignorance, the prime antidote to it, is asstated.16 Asaṅga’s Abhidharmasammucaya, Compendium of Abhidharma.


Formatives17

Formatives are karma! To expand on that, there is non-merit-orious karma which projects bad rebirths and karma whichprojects good rebirths. The latter is further of two sorts:meritorious karma which projects good rebirths in the desirerealm; and unfluctuating karma which projects good rebirthsin the upper realms.

Consciousness18

The sūtras teach consciousness as a sixfold group. However,in this case, the main point is the universal ground19 for thosewho proclaim a universal ground and mental consciousness20

for those who do not.

To say more, stupidity in regard to the fact that suffering ofsuffering arises as a result of non-virtuous karma causes non-

17 Skt. saṃskāra, Tib ’du.byed. The term does not mean formationsas is often translated or any of several other very mistakentranslations. Rather, it means that which causes the formation ofsomething. In the case of the aggregates, it is those movementsof mind that plant karmic seeds to begin with. Because they dothat, they are the things that cause the formation of a set of aggregatesat a future time. Therefore they are the formatives rather than theformations. See The Illuminator Tibetan-English Dictionary by theauthor for a more complete discussion.18 Skt. vijñāna, Tib. rnam shes.19 Skt. ālaya, Tib. kun gzhi. The ālaya is the eighth, ālaya con-sciousness, proclaimed by the Mind Only school and the tantrasin general.20 Tib. yid kyi rnam par shes pa, where yid is just a general termmeaning the mentality of dualistic mind.


virtuous karma to be actually formed21 and accumulated22. The consciousness at this time of becoming imprinted withthat karma’s latency23 is the “causal-time consciousness” and,based on that, the consciousness of the future that conjoinswith a birthplace in the bad rebirths is the “resultant-timeconsciousness”. Likewise, due to stupidity in regard to thesuchness of lack of self, it is not understood that good rebirthsalso are truly suffering, so, taking them to be happy, theconsciousness at the time of accumulating meritorious andunfluctuating karmas is “causal time” and, based on that,the consciousness that conjoins with a good rebirth in thedesire or upper realms is “resultant time”.

Name and Form24

Name is feeling, perception, formation, and consciousness,the four skandhas which do not have form. Form is that, whenborn into the formless places, one is formless in the sense of

21 by a formative.22 on the consciousness.23 Potentials, latencies, and seeds all are names for karmic seedsthat have been impressed on a consciousness. In other places, themeaning behind each of the different names is explained. A karmicseed is a seed because, like a seed that has been planted in a field,it will ripen into a result later on. A karmic seed is a potential becauseit has the capability to turn into something later. A karmic seedis a latency because it has been impressed on conciousness and sitsthere with the power to cause a certain style of experience later. Karmic latency is usually translated as “habitual pattern” but habitualpattern is not at all what either the Sanskrit or Tibetan says. Bothspeak of a latency on the consciousness that will ripen into aparticular experience later. Neither of them talk about “patterning”nor “habit”. 24 Skt. nāmarūpa, Tib. ming dang gzugs.


having just the seed of form, and, in other cases, that one hasjoined to a form, such as an embryo, and so on, which is fitting.

Six Igniters25

In the case of birth from a womb, the initial oval embryo ofsperm and blood with consciousness resident and name26

develop to produce the four igniters of eye, and so on; theigniters of body and mind exist from the time of the ovalembryo. In the case of miraculous birth, at the time ofconjunction with the rebirth state, the sense faculties areproduced all at once so do not develop in stages like that. In the cases of birth from egg and from heat and moisture,it is explained in The Actual Ground27 as being like birth froma womb except for the womb.

In that way, production of name and form has broughtattainment of the entity of body and production of the sixigniters has resulted in the specific type of body, thus thereis a user28.

25 Skt. ṣhaḍāyatana, Tib. skye mched drug. This is often nottranslated. When it is, it is usually translated as “sources” thoughthat is not at all what the term means. The term means that whichcauses something else to take off, to get started, and literally means“an igniter” or ignition system. The igniters are those parts of abeing’s perceptual system that Buddha picked out to show whatit is in our being that causes perceptions to happen, to be ignited,as the tradition says.26 Here, the name is as previously defined in name and form.27 An epithet of the first text of the five texts on the grounds writtenby Asaṅga, given that it is the main text of the five.28 ...of the range of senses that have been produced and are nowavailable.


For the five igniters having form29, if the being is formless,the being does not have them.

Contact30

The object, sense faculty, and consciousness having come to-gether, the object is distinguished overall31 as either likeable,not likeable, or in-between. “Due to the condition of the sixigniters”, it was taught, meaning that there is object and cons-ciousness and now, in addition, contact which is indication.

Feeling32

Through contact one of three objects has been decided on andfollowing that and consistent with it, one of three feelings—pleasant, suffering, or neutral—arises.

Craving33

This is craving not to be separated from pleasant feelings andcraving to be separated from suffering.

It was taught that, “Due to the condition of feeling, cravingarises”, meaning that, in connection with ignorance, thecondition of contact does generate craving for withoutignorance there might be feeling but craving will not arise.

29 The igniters having form are the igniters that belong to the fivesenses eye, ear, and so on.30 Skt. sparśha, Tib. reg pa.31 This is a specific term that indicates that it is not a hard conceptualdistinction that has been made but a general knowledge in mind.32 Skt. vedanā, Tib. tshor ba.33 Skt. tṛiṣhṇa, Tib. sred pa.


In that way, contact being use of an object and feeling beinguse either of a birth or a full-ripening karma34, use iscompleted.

Appropriation35

Appropriation is having drive towards and attachment tofour types of objects: the desirables of form, sound, and soon such as these36; bad views excluding the view of theperishables; bad discipline and yogic activities connected withbad views; and the view of the perishable constituents. Whenthere is drive towards and attachment to these, there isappropriation of desirables, appropriation of views,appropriation of bad discipline and wrong yogic activities,and appropriation of advocating a self.

34 Tib. rnam smin. Buddha distinguished several types of resultsthat could come from any one karma. The type called “full-ripened”is the type in which an birth or full, direct effect of a karma isexperienced.35 Skt. upādāna, Tib. nyer len pa. The English for this word is notgood, I freely admit. The original term has the sense of “havingdecided that something is something that you must have and havingturned yourself towards it you fully engage in wanting it and stayingwith it as something you must get”. The “close” in the Sanskritand Tibetan has the sense of “really having gone in that direction”or “the decision has been made”. The word grasping really means“taking hold of”, “taking up”. Note that Tsongkhapa sometimesuses an abbreviation in which case it the translation is just seen as“grasping”.36 The ones just mentioned as the objects of the perceptual processthat has been established and used up to this point.


Existence37

Consciousness that has been imprinted with karmic latenciesin the past having been given nourishment by craving andappropriation, it has gained the power to draw the being onto a future, new existence; this is a case of a cause being giventhe name of a result.

Birth38

This is when, in any of the four places of conception39,consciousness first conjoins with its rebirth state.

Ageing and death40

Ageing is the aggregates maturing and turning into somethingelse. Death is the aggregates consistent with the level41 beingabandoned.

2. GROUPING THE LINKS TOGETHER

As it says in the Compendium:

37 Skt. bhava, Tib. srid pa. This term is also translated “becoming”which in many ways is better than “existence”. It has the sense of“what happens in the future”, “what comes about later on”.38 Skt. jāti, Tib. skye ba.39 as mentioned under the six igniters.40 Skt. jarāmāraṇa, Tib. rga shi.41 The sentient beings in the various realms all have a body of typeconsistent with their level, that is, their place in cyclic existence.


”How are the links grouped together? There are:the links that are projectors; the links that areprojected; the links that are actual producers; andthe links that are actually produced.

Which links are projectors? They are ignorance,formatives, and consciousness. Which links areprojected? They are name and form, six igniters,contact, and feeling. Which links are actualproducers? They are craving, appropriation, andexistence. Which links are actually produced? They are birth, and ageing and death.”

“Well”, you say, “With the two sets of cause and effect ofprojection and production does a single sentient being showone thread or two threads of cause and effect in taking arebirth? In the first case, the craving etcetera, which followon from the production of resultant-time consciousnessthrough feeling could not be said to be part of the rebirth. In the second case, the later round of cause and effect wouldbe without ignorance, formatives, or causal-timeconsciousness, and the earlier round of cause and effect wouldbe without craving, appropriation, and existence.” The answeris that there is no fault because that which is projected byprojecting causes will itself be produced by producing causes,and, if the projected has been produced then birth, and ageingand death can be ascribed to it.

“Well then”, you ask, “What is gained by explaining causeand effect as two rounds?” The answer is that it is done toshow the difference between the characteristics of the truthof unsatisfactoriness of the results of the projector and of thetruth of unsatisfactoriness of the results of the producer. Inan earlier life, at the time of what has been projected,unsatisfactoriness sits as a seed whose as-yet-unproduced


nature will, in the future, turn into unsatisfactoriness. A laterlife is the time of unsatisfactoriness having been producedso it is this life in which there is unsatisfactoriness.42

Furthermore, it is explained as two rounds of cause and effectfor the purpose of identifying that the result, taking a rebirth,has two causes: the cause that projects and, because of it, whathas been projected which itself is the cause of production. The Actual Ground states the reason as follows:

If the links met from consciousness throughfeeling, and those of birth, and ageing and deathhave the characteristic of being mingled, then

42 In other words, there are two types of unsatisfactoriness (orsuffering); causal and result. You might think that right now youare having a happy time and are not suffering, that things aresatisfactory, but the truth is that you have the seeds of unsatisfactori-ness in you so, by nature, you are unsatisfactory even though youare apparently having a good time. Furthermore, in the future, whenthose seeds ripen into their results, the result is unsatisfactorinessthat is directly experienced. And worse still, every experience ofunsatisfactoriness whether it seems to be suffering or seems to bepleasurable or even neither one, usually becomes a condition ofreacting to the circumstance with kleśha. Kleśha is formative, so,in other words, the experiences of life good, bad, and otherwiseare constantly creating the causes for more of this same type ofexistence in the future. In short, you are living in a piece ofmachinery that you created in the past, which is full of experiencedunsatisfactoriness now, which is full of causes of future experiencesof unsatisfactoriness, and whose mode of operation is such thatany experience of unsatisfactoriness causes an automatic responsein which only more causes of future unsatisfactoriness are created. It is a tight and very, very vicious circle. This level of understandingis part of what gives rise to the true renunciation that Buddha wasteaching.


why are they shown as two types? It is donebecause it shows the different characteristics ofthings connected with unsatisfactoriness andbecause it comprehensively shows the distinctionbetween projection and actual production.”

And,

”Of the twelve links, how many having beengathered by the truth of unsatisfactoriness,become suffering of this life?” Two do: birth; andageing and death. “And how many are the gath-ering itself by the truth of unsatisfactoriness thatwill, in a later life, become just suffering?” Theones met from consciousness through feeling arethe ones that become the seed.”

In view of that, both the craving that produces and the feelingthat has generated it are not in the same thread ofinterdependence thus, the feeling has that generated cravingis at the time of the results of another thread of interdependentarising.

Projector and projected are to be known in four ways asfollows. As for what is projected, it is resultant-timeconsciousness through feeling—four-and-a-half links. Asfor what they are projected by, it is by formatives based onignorance. As for how they are projected, it is through themode of causal-time consciousness that has been imprintedwith karmic latencies. As for the meaning of what is projected,it is that, if craving, and so forth, the actual producers exist,then their result can be produced.

Producer and produced are to be known in three ways asfollows. As for what they are produced by, it is by graspingconditioned by craving. As for what is produced, it is birth,


and ageing and death. As for how they are produced, it isthrough the mode of the potentials of karmic latencies thatthe formatives have imprinted consciousness with being madepowerful. In commentaries on the sūtras of interdependence,it says that having produced the links in a single lifetime, theirpenalty is ageing and death.

Thus, like that, ignorance which is stupid about karma andits result creates formatives of the intentions of non-virtuewhich place bad karmic latencies on consciousness. Then,that, which has now been readied for the production of theresultant-time consciousness through feeling of the three badrebirths, is nourished repeatedly by craving and appropriationthrough which the karmic latencies are made powerful. Then,following that, the birth, ageing, and so on of a bad rebirthare produced. And, ignorance which is stupid about the factof lack of self creates formatives of merit, such as discipline,and so on, whose intentions are included in the desire realm,and formatives of unfluctuating karma, such as shamathameditation, and so on, whose intentions are included in theupper realms, which place good karmic latencies onconsciousness. Then, that, which has now been readied forthe production of the resultant-time consciousness throughfeeling of good rebirths of the desire realms and god rebirthsof the upper realms, is nourished repeatedly by craving andappropriation through which the karmic latencies are madepowerful. Then, following that, birth, and so on in those goodrebirths is produced.

Those twelve links can be grouped together like that, or elsethey can be grouped into three paths of kleśha, karma, andsuffering; as Āchārya Nāgārjuna said,


”The first, eighth, and ninth are kleśha; the secondand tenth are karma; and the remaining seven aresuffering.”

The Sālu43 Shoot Sūtra says that, “The twelve interdependentlinks can be grouped by way of four causes”, and explainsthat “Ignorance, the sower, plants the seed of karma in thefield of consciousness; by moistening it with the water ofcraving, the sprout of name and form is produced in a humanwomb.”

3. COMPLETION IN HOW MANY LIVES?

The projector and projected links could be separated by aninterval of uncountable kalpas, or, if there is no interruptionby another life, there could be production in two births.

For the two, producer links and produced links, if it is quickbecause of no interruption, a completion in two lives willhappen. This is because, for example, if, in a life similar tothis, karma that will be experienced as birth as a god is freshlyaccumulated, that life will have the two-and-a-half links ofignorance, formative, and causal-time consciousness, and,from the point of death onwards, the three of craving,grasping, and becoming completed. Then in the subsequentbirth, four-and-a-half projected links and two produced linkswill be completed. If it is long, even then, completion willnot be delayed past three lives. This is because the producer

43 Sālu is the name of a type of rice common in India at the type ofthe Buddha.


links and produced links making two and the projector linksmaking three each need a separate life while the projectedlinks are included with the produced links, and becausealthough projectors and producers might have been manylives apart, those are lives of other interdependences, not ofthis one. For these, the intermediate lives are put to one sideand not counted.

At the time the resultant links are produced like that, theaccumulator of karma and the experiencer of its result areindeed without a self of person. Nonetheless, as explainedbefore, beings are not aware of the way that causal links ofone type give rise to resultant links of the same type and howthey cycle on because of it. Stupid about it, and grasping ontoa self and wanting happiness for it, they create formativesof virtue and non-virtue via the three doors44, and becauseof that, once again cycle on. Thus, from the three kleśhas comethe two karmas and from them the seven suffering ones arise,and from the seven again kleśha and from that again, the cyclecontinues on, as before, so that the wheel of existence turns,uninterrupted. Āchārya Nāgārjuna said,

”From the three, two arise; From the two, seven arise, from the seven againThree arise. This wheel of existenceTurns again and again.”

If you contemplate in that way how you wander in saṃsāra,it will become the supreme method for developingdisenchantment. You have karmas of virtue and non-virtueaccumulated over unimaginable kalpas that are projectingkarmas that have not yet ripened and which you have notdestroyed with an antidote; if you nourish them with craving

44 Body, speech, and mind.


and grasping now, you will wander in upper and lowerrebirths because of it. The arhats had innumerable projectorkarmas accumulated when they were individualized beingsbut, when they discovered definite certainty45 in the modeof liberation from saṃsāra through being without kleśhas,they took the kleśhas as enemies then roused gave birth tothe perseverance needed for cessation. Regarding this, thegreat spiritual friend Puchungwa46 said:

”Do mind training47 on the twelve links ofinterdependent origination themselves and alsodo stages of the path48 for yourself bycontemplating their reverse order49. To say more

45 This is a literal translation of the word that comes out as“renunciation” in English. Thus, the passage could also be rendered“they found definite renunciation in ...”. It could also be translatedas “when they discovered that the mode of liberation from saṃsāratruly was a spiritually sound direction” using the wording foundin the introduction and that is actually what it means. From this,you can understand the point made in the introduction thatrenunciation is not the wording that Buddha used; rather, he spokeabout going to that which is reliable because it is sound, spirituallyspeaking. This does not mean that the Buddha did not use wordsthat were on the side of disliking cyclic existence. Terms such as“disenchantment” and “revulsion” and “being nauseated” werevery much in use.46 One of the early, great Kadampa masters.47 Tib. blo sbyong.48 Tib. lam rim.49 There are two ways that the twelve links operate. The forwarddirection, as it is called, is the way that cyclic existence proceeds. The reverse direction is the way that nirvāṇa proceeds. Themeditation of the pratyeka follower of the Buddha is this: he learnsthe forward direction and contemplates it to gain renunciation, then


about that, the mind reversing through the twelvelinks of the bad rebirths is concerned with thelesser being; then, the mind reversing the twelvelinks of the two good rebirths is concerned withthe middling being. Having given thought toyour own experience like that, arouse lovingkindness and compassion for the motherlysentient beings who also are, from the perspectiveof the twelve interdependent links, wandering insaṃsāra. Training in wanting to obtain buddha-hood for their benefit and mastering its path isexplained to be concerned with the great being.”

4. SUMMING UP THEIR MEANING

The way that the aggregates of saṃsāric suffering are producedbecause of the source of suffering, karma and kleśha, thatwas explained previously, and, especially, the way that thewheel of existence turns via the twelve links should beunderstood well. Having done that, to familiarize yourself50

he reverses mentally through the twelve links and, in doing so,reverses the process of cyclic existence and goes to nirvāṇa. Puchungwa is saying that, even though you might be a followerof the path of the being of great scope, you should still do your prac-tice of the stages of the path by contemplating both orders of thetwelve dependent links. It is potent. When you understand theforward order, it definitely gives you revulsion towards cyclicexistence. When you contemplate the reverse order, you get a veryclear picture of what has to be done to end cyclic existence.50 Tib. goms pa. Here, and just below, familiarize is similar to me-ditation but not quite the same. Meditation refers to creating


with them is to overcome the root of every possibility fordecline, the intolerable darkness of stupidity; as it says in theCauseless, and the Cause of Disharmony,

”To remove every wrong view involved ingrasping at the arising of outer and innerformatives is to urge mind to the path ofemancipation through developing the jewelamong things cherished in the treasury of theConquerors' speech, intense disenchantment thatcomes from knowing the characteristics justexactly as they are of saṃsāra. For those whohave familiarized themselves like that already, ithas become the holy method that woke up thelatencies connected with obtaining the rank of anoble one.”

It also speaks of that in The Tantra from the Questions of Subahu;

For delusion, use the path of interdependence.”

And, in the Sālu Shoot Sūtra says that, if interdependence isproperly seen, every bad view that references the present andthe extremes of before and later, is turned away.

And, Āchārya Nāgārjuna said,

”This interdependent origination isThe thing deeply cherished in the treasury of the

Conqueror’s speech.”

And in the Vinaya Āgama it says,

something new with the practice of meditation whereas familiariza-tion is the process of becoming further and further acquainted withsomething already known to be so.


”The usual activity of one of the excellent pair51

was from time to time to travel about in the fivemigrations52. Having travelled those places, hewould return to Jambudvīpa and would tell thefour retinues53 of the sufferings of those places.

There were some who did not like to stay withhim and who did not like the braḥmacharyan54

monks staying with him. He took them to theother one of the excellent pair for instruction andboth of them gave them instruction. After beinginstructed, they liked braḥmacharya andgenerally improved themselves and worked atrealization.

51 The excellent pair consisted of the two best arhat disciples of theBuddha, Śhariputra and Maudgalyayana. The latter was the onewith the most developed magical powers and it was he that usedto travel to the other parts of cyclic existence then come back andreport on them. Śhariputra had the greatest knowledge of all andso was in constant demand as a teacher. In this story, he is the onewho is able to overcome the doubts of those who were watchingMaudgalyayana and his followers.52 The other five than human.53 The four retinues is a standard Buddhist enumeration that sumsup the people who followed the Buddha. They are male and femalehouseholders and male and female ordained ones.54 Braḥmacharya literally means the conduct of Braḥma, which inturn means “pure conduct”. In Ancient India, this was the standardconduct for religious mendicants, and referred primarily to beingcelibate. The Buddha’s monks were vowed to celibacy.


The Teacher saw this then questioned Ānanda55

who offered an explanation. The Teacher saidthat, since no-one else could do like that one ofthe excellent pair56, a picture should be painted inthe entrance portal of the wheel of saṃsāra withfive parts57 and with the twelve links of inter-dependence in the forward order and reverseorder around it. Thus, the Wheel of Existence waspainted, and he said to send a painting of himselfto King Utrayana and below the picture thetwelve links of interdependence in forward andreverse orders were to be painted. The picturewas sent to the king and he received it. At dawn,the king sat with his legs crossed and bodystraight, and settled into mindfulness, and, bylooking intently at those two ways ofinterdependence, attained the stage of a nobleone.”

Following this, the Great Stages of the Path to Enlightenmenttext considers the signs of how well the mind of renunciationhas been generated through the topics of the being of middling

55 Ānanda was the Buddha’s personal attendant.56 No-one else had the ability to travel to any of the other realmsand observe them the way that Maudgalyayana could do.57 The five realms which is the six realms but with the asuras andsuras joined into one, generic god realm.


scope, turns aside some misconceptions, and then proceedswith the path of the being of great scope.

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TIBETAN TEXT 31

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Tony Duff has spent a lifetime pursuing the Buddha’steaching and transmitting it to others. In the early1970's, during his post-graduate studies in molecularbiology, he went to Asia and met the Buddhistteachings of various South-east Asian countries. He

met Tibetan Buddhism in Nepal and has followed it since. After histrip he abandoned worldly life and was the first monk ordained in hishome country of Australia. Together with several others, he foundedthe monastery called Chenrezig Institute for Wisdom Culture wherehe studied and practised the Gelugpa teachings for several yearsunder the guidance of Lama Yeshe, Lama Zopa, Geshe Lodan, andZasep Tulku. After that, he offered back his ordination and left for theUSA to study the Kagyu teachings with the incomparable ChogyamTrungpa Rinpoche. Tony was very active in the community and wentthrough all possible levels of training that were available during histwelve year stay. He was also a core member of the Nalanda Trans-lation Committee. After Chogyam Trungpa died, Tony went to live inNepal where he worked as the personal translator for TsoknyiRinpoche and also translated for several other well-known teachers.He also founded and directed the largest Tibetan text preservationproject in Asia, the Drukpa Kagyu Heritage Project, which he oversawfor eight years. He also established the Padma Karpo TranslationCommittee which has produced many fine translations and mademany resources for translators such as the highly acclaimedIlluminator Tibetan-English Dictionary. After the year 2000, Tonyfocussed primarily on obtaining Dzogchen teachings from the bestteachers available, especially within Tibet, and translating andteaching them. He has received much approval from many teachersand has been given the titles “lotsawa” and “lama” and been stronglyencouraged by them to teach Westerners. One way he does that is byproducing these fine translations.

PADMA KARPO TRANSLATION COMMITTEEP.O. Box 4957KathmanduNepalhttp://www.pktc.org/pktc

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